Stay far away from a false accusation. Do not kill the innocent or the just, for I will not acquit the guilty. Sermons
In pursuance of its great requirement of love to one's neighbour, the law next prohibits the raising of a false report, the bearing of false witness in a court of justice, and the wresting of judgment. Recognising however, that "out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies" ( Matthew 15:19), the taw, in addition to forbidding the outward acts, is at pains to warn against the motives and influences which most commonly lead to these acts. This section naturally follows the catalogue of "rights' in previous chapters, as dealing with cases of litigation arising on the basis of these "rights." Notice: - 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 wrest the judgment. I. That judges should be IMPARTIAL. 1. In particular towards the poor (ver. 6).(1) Because the poor are most open to the oppression of the powerful.(2) Because the poor are often at a disadvantage for the want of technical knowledge or means to procure legal assistance.(3) Because the poor are easily overawed. 2. In general towards the right (ver. 7, first clause). Not to aid or abet a wrong cause. II. That judges should be CAUTIOUS, particularly with regard to matters relating to capital punishment. "The innocent and righteous slay thou not." 1. The case must be clearly proved. 2. The accused to have the benefit of the doubt. 3. Because justice would be done. If the criminal escaped an earthly doom, God would "not justify the wicked" (Proverbs 11:21). III. That judges should be INCORRUPT (ver. 8), either in the shape of direct bribe or indirect present. 1. Because the bribe may blind him to the true merit of the case; and — 2. Because the bribe may weigh down and pervert his judgment on the wrong side. IV. That judges should be CONSIDERATE (ver. 9), particularly in regard to foreigners. Because — 1. They had been foreigners themselves, and had suffered for the want of consideration. 2. They therefore knew something of the sufferings of foreigners.(1) Foreigners may be ignorant of the law and unwittingly break it.(2) When broken, they may know nothing of legal technicalities, or be unable to pay legal expenses. () There was a close connection between the civil and the military constitution of the Hebrews. The same men who were captains of thousands and captains of hundreds in war were magistrates in time of peace. In every Oriental state the point of greatest weakness is the administration of justice. Those who have lived long in the East testify that there is no such thing as justice; that no cadi, sitting in the place of judgment, ever pretends to such exceptional virtue as to be above receiving bribes. The utmost that can be expected is the hypocrisy which is the homage of vice to virtue; and even this is seldom rendered, for where bribery is universal no one is constrained by shame to conceal it. Against this terrible demoralization no rock can stand but that of the Divine authority. In the administration of justice a theocracy is an ideal government, for it is Divinity enthroned on earth as in heaven; and no other form of government enforces justice in a manner so absolute and peremptory. In the eyes of the Hebrew lawgiver, the civil tribunal was as sacred as the Holy of Holies. The office of the judge was as truly authorized and his duty as solemnly enjoined as that of the priest. "The judgment is God's," said Moses; and he who gave a false judgment disregarded the authority of Him whose nature is justice and truth. The judgment-seat was a holy place, which no private malice might profane. Evidence was received with religious care. Oaths were administered to give solemnity to the testimony ( Leviticus 5:1). Then the judge, standing in the place of God, was to pronounce equitably, whatever might be the rank of the contending parties ( Deuteronomy 1:17). He recognized no distinctions; all were alike to him. The judge was to know no difference. He was not to be biased even by sympathy for the poor ( Exodus 23:3; Leviticus 19:15). Magistrates were not allowed to accept a gift, for fear of bribery. () () "Why," asked one of the English Tortes of the Tory Governor of Massachusetts — "why hath not Mr. Adams been taken off from his opposition by an office?" To which the Governor replied, "Such is the obstinacy and inflexible disposition of the man, that he never would be conciliated by any office whatever." His daughter used to say that her father refused a pension from the British Government of £2,000 a year. Once, when a secret messenger from General Gage threatened him with a trial for treason if he persisted in his opposition to the Government and promised him honours and wealth if he would desist, Adams rose to his feet and replied, "Sir, I trust I have long since made my peace with the King of kings. No personal consideration shall induce me to abandon the righteous cause of my country."I dare say many of you may have heard of the celebrated Sir Matthew Hale, that he was in the habit of receiving a present from a person annually; and it happened once, that about the usual time when this friend made him the present, that he was accused of some offence, and was to appear as an accused person before Sir Matthew Hale. On this occasion Sir Matthew Hale returned him the present, lest it should afford even the shadow of a suspicion that the purity of judicial impartiality should be disturbed, or seem to be disturbed, by a gift from one who was to appear before the court accused of an offence, and demanding a fair trial. And I believe still it would be thought the most scandalous outrage upon our constitution, and every judge would repudiate it with scorn and disdain, were any one, expecting to have his cause tried by that judge, to attempt to propitiate his favour by gifts. Now, this beautiful rule — so just, so reasonable, so proper — was anticipated and was known, you observe, three thousand years ago, and was first revealed by Him who is the Fountain of all wisdom and justice.() A speculator heard that an amalgamation between two joint-stock companies was projected, which would afford an opportunity to make a large sum of money by prompt purchases of shares. He was acquainted with an official holding a subordinate and poorly paid position in one of the companies, and went to him to obtain reliable information. But the official was a Christian and a man of honour, and knowing the information would operate to the disadvantage of his employers, refused to say whether the amalgamation was contemplated or not. "I can make £60,000 by my speculation if you will tell me," said the tempter, "and I will give you half." "I cannot betray my trust," was the reply. "You need not speak," said the speculator; "just wink your eye and I shall know, and you shall have £30,000." The temptation was fierce, but the Christian conquered it. A few days afterwards, when the amalgamation was completed, the speculator reproached his acquaintance for not giving the information, but he was told that an approving conscience was above price. It is satisfactory to learn that the faithful official prospered in his subsequent career, and is now receiving a salary of £5,000 a year.
People Amorites, Canaanites, Hittites, Hivite, Hivites, Jebusites, Moses, PerizzitesPlaces Euphrates River, Mount Sinai, Red Sea, Sea of the PhilistinesTopics FALSE, Business, Cause, Charge, Death, Evil-doer, Falsehood, Guilty, Honest, Innocent, Justify, Kill, Matter, Responsible, Righteous, Sin, Slay, Upright, Wicked, Wrong, YourselvesOutline 1. Of slander, false witness, and partiality
4. 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 23:7 1461 truth, nature of
5202 accusation, false
8278 innocence, teaching on
8716 dishonesty, examples Exodus 23:1-9 5361 justice, human Exodus 23:6-7 5897 judging others Exodus 23:6-8 5203 acquittal
6126 condemnation, human 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 ScriptureWesley Clothes French Prisoners
Monday, October 1 (Bristol).--All my leisure time, during my stay at Bristol, I employed in finishing the fourth volume of "Discourses"; probably the last which I shall publish. Monday, 15--l walked up to Knowle, a mile from Bristol, to see the French prisoners. About eleven hundred of them, we are informed, were confined in that little place, without anything to lie on but a little dirty straw, or anything to cover them but a few foul thin rags, either by day or night, so that they died like rotten …
John Wesley—The Journal of John Wesley The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall …
Alexander Maclaren—Expositions of Holy Scripture The Wonderful.
Isaiah ix:6. HIS name shall be called "Wonderful" (Isaiah ix:6). And long before Isaiah had uttered this divine prediction the angel of the Lord had announced his name to be Wonderful. As such He appeared to Manoah. And Manoah said unto the angel of Jehovah, What is thy name, that when thy sayings come to pass we may do thee honor. And the angel of Jehovah said unto Him "why askest thou thus after my name, seeing it is Wonderful" (margin, Judges xiii:17-18). This angel of Jehovah, the Person who …
Arno Gaebelein—The Lord of Glory The Lord's Prayer.
(Jerusalem. Thursday Night.) ^D John XVII. ^d 1 These things spake Jesus; and lifting up his eyes to heaven [the action marked the turning of his thoughts from the disciples to the Father], he said, Father, the hour is come [see pp. 116, 440]; glorify thy Son, that the son may glorify thee: 2 even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. [The Son here prays for his glorification, viz.: resurrection, ascension, coronation, etc., …
J. W. McGarvey—The Four-Fold Gospel Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through …
J. W. McGarvey—The Four-Fold Gospel Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on …
Alfred Edersheim—The Life and Times of Jesus 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
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables …
Alfred Edersheim—The Life and Times of Jesus the Messiah Love in the Old Covenant.
"A new commandment I give unto you, that ye love one another."-- John xiii. 34. In connection with the Holy Spirit's work of shedding abroad the love of God in our hearts, the question arises: What is the meaning of Christ's word, "A new commandment I give unto you"? How can He designate this natural injunction, "To love one another," a new commandment? This offers no difficulty to those who entertain the erroneous view that during His ministry on earth Christ established a new and higher religion, …
Abraham Kuyper—The Work of the Holy Spirit Palestine Eighteen Centuries Ago
Eighteen and a half centuries ago, and the land which now lies desolate--its bare, grey hills looking into ill-tilled or neglected valleys, its timber cut down, its olive- and vine-clad terraces crumbled into dust, its villages stricken with poverty and squalor, its thoroughfares insecure and deserted, its native population well-nigh gone, and with them its industry, wealth, and strength--presented a scene of beauty, richness, and busy life almost unsurpassed in the then known world. The Rabbis never …
Alfred Edersheim—Sketches of Jewish Social Life Exhortations to those who are Called
IF, after searching you find that you are effectually called, I have three exhortations to you. 1. Admire and adore God's free grace in calling you -- that God should pass over so many, that He should pass by the wise and noble, and that the lot of free grace should fall upon you! That He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into …
Thomas Watson—A Divine Cordial The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Concerning Justification.
Concerning Justification. As many as resist not this light, but receive the same, it becomes in them an holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blessed fruits which are acceptable to God: by which holy birth, to wit, Jesus Christ formed within us, and working his works in us, as we are sanctified, so are we justified in the sight of God, according to the apostle's words; But ye are washed, but ye are sanctified, but ye are justified in …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher, …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den? …
Thomas Watson—A Divine Cordial Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 23:7 NIV
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