Message 69
Scripture Reading: Exo. 22:28-31; 23:14-19
The Bible is a very sweet book. We have a sweet taste when we read many portions of the Word. Psalm 119:103 declares, “How sweet are thy words unto my taste! yea, sweeter than honey to my mouth.” However, when we read Exodus 21:7—23:19, we may not sense any sweetness. Did this portion of Exodus taste sweet to you when you read it last? If we get into the depths of these chapters and touch the spirit in which they were written, we shall realize that this part of the Word also is very sweet.
The Bible was not only inspired by the Spirit; it was also written with a particular spirit. This is especially true of the laws and ordinances in the Old Testament. Even with respect to the secular law of a country, people speak of the spirit of the law. How much more is there a certain spirit in the law and ordinances decreed by God! If we touch the depths of 21:7—23:19, we shall have a sweet taste. However, although it is easy to touch the body of the Word outwardly, it is often rather difficult to touch the spirit of the Bible inwardly. To read only the letters in black and white is to touch the body of the Word. We must exercise to go deeper and touch the spirit of the Word.
The Bible as a whole was revealed by God according to His economy. Nevertheless, especially in the Old Testament, the divine revelation is given according to the situation of the people. For example, when I read the book of Exodus as a young man, I was troubled by the fact that God in His law did not abolish slavery. I also wondered why slaves did not have rights equal to the free. I asked why the law given by God and all the ordinances decreed by God still allowed such inequalities to exist. We are told that if an ox killed a slave, the owner had to pay a smaller amount than if the ox killed a free man (21:28-32). This indicates that a slave did not have the same rights as a free man. Some may even doubt that these ordinances were revealed by God. They may regard them simply as Moses’ own ideas. However, 21:1 clearly says, “Now these are the ordinances which thou shalt set before them” (lit.). All the ordinances in chapters twenty-one through twenty-three were written by Moses according to God’s dictation. Thus, they were not devised according to Moses’ concept. For this reason, we cannot dismiss them by saying that they are nothing more than an ancient way of thinking. But since these ordinances were dictated by God, we may ask why something like slavery was allowed to exist. Questions like this remind us that it is not easy to understand the Bible. In order to know the Word, we need to know God’s heart and also God’s economy, purpose, and plan.
The laws and ordinances of God in the Bible are written in a way that is very different from the way man-made laws are written. Often men try to write something classical when they compose a law. An attorney may even try to produce a classical writing on a particular case. However, chapters twenty-one through twenty-three of Exodus were not composed in a classical way.
As we read these chapters, it may seem to us that the ordinances are arranged in a rather unusual order. For example, 21:15 says that he who smites his father or mother shall be put to death. Then verse 16 says that he who steals a person shall be put to death. But then verse 17 speaks about one cursing his father or mother and being put to death for this offense. Why are verses 15 and 17 not put together? Why does verse 16 come between them? If we had composed this chapter, we probably would have put verses 15 and 17 together, followed by verse 16. But God inserted a verse having nothing to do with parents in between verses which speak respectively of smiting one’s parents and of cursing one’s parents. To be sure, the arrangement here serves a definite divine purpose.
We believe that every word of the Bible is God-breathed. If we would appreciate Exodus 21 through 23 adequately, we must touch the depth of these chapters to sense the spirit in which they were written. As we shall see, the spirit here is wonderful. No man-made laws of any nation or society have been written with the spirit found here. How sweet is the spirit in which God’s ordinances were composed!
We have seen that the first six verses of chapter twenty-one, the first of the many ordinances concerning man’s relationship with others, are related to slavery. The composition of these verses is not classical. Furthermore, according to the human concept, these verses are not altogether logical in their arrangement. But the spirit that pervades them is very sweet. We have pointed out that when given the opportunity to be free, a slave could say, “I love my master, my wife, and my children. I do not want to go out free.” What a sweet spirit! In His Word God does not care for a classical style of writing. Instead, He cares for sweetness of spirit.
In 21:1-6 we can see the spirit of a slave, the love of a slave, the obedience of a slave, and also the life of a slave. How sweet is this ordinance concerning slavery! I do not believe that we could sense any sweetness in any man-made law we might read. However, if we consider carefully all the ordinances in chapters twenty-one through twenty-three, we shall realize that every ordinance is sweet. For example, 23:4 says, “If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.” Instead of wanting to return an animal belonging to an enemy, we may be tempted to praise the Lord for exercising His judgment on our enemy and for vindicating us. But according to this ordinance, an Israelite was to return a lost ox or ass to his enemy. Furthermore, according to 23:5, if an Israelite saw a heavily laden donkey belonging to a person who hated him, the Israelite was to stop what he was doing and relieve the animal of its burden. He could not excuse himself by saying that he was too busy. He had to lay aside his own burden to release from its burden an ass belonging to a person who hated him.
The New Testament teaches us to love our enemies (Matt. 5:44). But this commandment is not as sweet in spirit as the ordinances in 23:4 and 5. According to these ordinances, on the one hand an Israelite had to return an ox or ass belonging to his enemy; on the other hand, he had to work with the very one who hated him to release that one’s donkey from its heavy burden. In these matters an Israelite had to face his enemy personally. I know of brothers who have given financial help to those who hated them, but they did not visit those persons. However, according to the ordinances here, an Israelite had to personally return the lost animal to his enemy. The more we consider these ordinances, the more we realize the sweetness of the spirit in which they were written. Who would ever think that the laws of any nation would be composed in such a spirit? God’s laws were not written according to man’s wisdom. On the contrary, they were dictated by God in His wisdom.
As we have indicated, the ordinances in chapters twenty-one through twenty-three, as well as the ordinance concerning worship at the end of chapter twenty, all provide details to the Ten Commandments. Certain details are added to each of the commandments. We have already pointed out that the ordinance concerning the worship of God in chapter twenty adds details to the second and third commandments. Furthermore, some of the ordinances are a supplement to the commandments. Let us now consider the sundry ordinances of the law in 21:7—23:19.
In 21:12-14, 18-32 we have details related to the commandment forbidding murder. As we read these verses, we should observe the principle of noting the sweet spirit in which they were written. Verse 12 says, “He that smiteth a man, so that he die, shall be surely put to death.” However, according to verse 13, if a man kills another accidentally, he may flee to a place of refuge: “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.” This provision is for one who killed another by mistake, without having any intention of killing him. Verse 13 even indicates that the slain one was delivered to the other person by God. The person was killed because of God’s hand, not because a fellow Israelite intended to slay him. Therefore, God would not blame one who killed another accidentally. Rather, we know from Numbers 35 that there were cities of refuge at strategically located places in the land of Canaan to which a person could flee. In the provision made for refuge in verse 13, we surely see the sweetness of the divine law.
Verse 14 goes on to say, “But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.” This means that if an Israelite slew a person by guile, he could not find safety even if he ran to the altar and laid hold of the horns of the altar. Such a person was to be taken away from God’s altar and put to death.
The ordinances in these chapters all have a spiritual significance. For instance, the city of refuge typifies Christ. In His humanity Christ became a city of refuge for us. We may flee into Him as our refuge because, in God’s sight, the things we have done may be regarded as mistakes. Therefore, we have the right to flee into Christ as our city of refuge.
In 21:15 and 17 we have details related to the fifth commandment, the commandment to honor father and mother. Verse 15 says, “He that smiteth his father, or his mother, shall be surely put to death.” Verse 17 continues, “And he that curseth his father, or his mother, shall surely be put to death.” We may not have smitten our parents or cursed them; however, some may have cursed their parents inwardly, within their hearts.
In 22:1-6 there are many details related to the eighth commandment, the commandment forbidding stealing. All these details are sweet. These verses also reveal that although God is great, He cares very much for details.
The details to the tenth commandment, the commandment which forbids coveting, in 22:7-15 indicate that coveting is a matter of greed. It is not easy to be pure concerning valuables belonging to another which are committed to our care for a period of time. I know of a case of a person who was entrusted with the care of a diamond. He exchanged the real diamond for a synthetic diamond, kept the real diamond for himself, and gave the synthetic diamond to the owner of the real diamond. The motive for this unlawful exchange was greed. Out of greed children may switch textbooks with another at school or switch pieces of cake at home. They desire a newer book or a larger piece of cake and make the exchange without the other person knowing it. This is not only coveting; it is also stealing. Theft is motivated by greed. If there were no coveting, there would not be any stealing. In these verses stealing and coveting are mentioned together, for it is difficult to separate them. However, even in the ordinances related to theft and covetousness the spirit and taste are sweet.
In 22:16-17, 19 we have details related to the seventh commandment, which forbids adultery.
In 23:1-3, 6-8, we find details related to the ninth commandment, the commandment dealing with false witness. Without these details, this commandment may not be adequately clear to us. Exodus 23:1 clearly says, “Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness.”
We may think that the ordinances in 23:12 and 13 are concerned with man’s relationship with God instead of man’s relationship with others. No doubt, the fourth commandment, concerning keeping the Sabbath, is related to God. But the details concerning this commandment in 23:12 and 13 are related to man. Verse 12 says, “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.” Here we see that keeping the Sabbath day not only involves our relationship with God, but involves our relationship with others. An Israelite was to observe the Sabbath so that the son of his handmaid and the strangers might rest and be refreshed. Hence, the keeping of the Sabbath is related to the Lord and to slaves and strangers as well. Furthermore, according to this verse, God even cares that the ox and the ass have rest. Again we see the sweetness of God’s ordinances! God even takes care of donkeys and oxen! Therefore, keeping the Sabbath is related both to man and beast. God cares that man and beast may rest and be refreshed.
In chapters twenty-one through twenty-three we also have supplements to the law. In 21:7-11 there is a supplementary portion concerning maidservants.
Exodus 21:16 says, “He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.” We have pointed out that this ordinance is inserted between two verses which speak respectively of smiting one’s parents and cursing them. What is the reason for this insertion? In ancient times the purpose of kidnapping was selling into slavery. It may be that those who would steal people for the purpose of selling them were also those who did not honor their own parents. This means that someone who kidnaps a person is also one who does not honor his parents. Smiting parents, cursing parents, and stealing a person were all crimes worthy of death. The deeds differ, but the consequences are the same.
Those who smite their parents or curse them and those who kidnap people lack human affection. Why would someone smite his parents or curse them? Simply because he has no human affection for them. Likewise, a person who steals another is devoid of human affection. This is especially proved when we consider the fact that in ancient times it was mainly children who were kidnapped. Anyone who does such a thing is a person without human affection. This may be the reason that the ordinance concerning kidnapping is inserted between two ordinances related to honoring parents.
In 21:33-36 there are ordinances concerning damage caused to cattle and by cattle. For example, there is an ordinance related to an ox falling into an open pit and also about an ox that hurts another ox.
Exodus 22:21 says, “Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.” In verses 22 through 24 there is an ordinance concerning widows and orphans. Verse 22 says, “Ye shall not afflict any widow, or fatherless child.” According to 22:25-27, an Israelite was not to be a usurer with respect to the poor. Verse 25 says, “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury.” All these ordinances are filled with sweetness. The spirit of God’s law is tender and touching, full of care for strangers, widows, orphans, and the poor. Exodus 23:9 says concerning strangers, “Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.” If I had been a stranger among the children of Israel, I would have been deeply touched by such an ordinance. I may have wept out of the sense of sweetness and tenderness pervading God’s law. A stranger may have said, “Even though I am far from my native land and am a stranger among these people, there is even an ordinance which cares for me. How sweet!” The ordinances concerning widows, orphans, and the poor are also deeply touching.
As we have pointed out, in 23:4 and 5 there are ordinances concerning helping one’s enemy. This is an especially good example of the sweetness of God’s law.
Exodus 23:10 and 11 say, “And six years thou shalt sow thy land, and shalt gather in the fruits thereof: 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.” Here we read that there was to be a sabbatical year for the sake of the poor. In the seventh year, the children of Israel were not to work the land. They were not to plow, sow, or reap. Nevertheless, the land would still bear fruit. The produce, however, had to be for the poor. No doubt, the poor among God’s people must have been deeply touched by this ordinance, perhaps touched to the point of weeping over the tenderness and sweetness of God’s law.
The ordinance concerning a sabbatical year for the land was a test to many Israelites. First, it was a test to those who ordinarily worked the land. Furthermore, it was a test to one’s neighbors. Perhaps if one allowed his land to rest, his neighbor would take of the produce of the land. In his greed, the neighbor may not allow the produce to go to those who are truly poor.
In the book of Ruth we see that, according to the ordinance of the law, the poor were allowed to gather the gleanings. God commanded His people to leave the gleanings in the field at harvest time for the benefit of the poor. These gleanings are the same in principle as the crumbs under the table in Matthew 15 and the produce of the seventh year in Exodus 23. Both the crumbs and produce of the seventh year typify Christ for poor sinners.
According to the first and second commandments, man must not have other gods and must not serve images. In 22:18 and 20 and 23:13 details are added to these commandments. According to 22:18, “Thou shalt not suffer a witch to live.” There was to be no practice of witchcraft for contact with demons. Verse 20 continues, “He that sacrificeth unto any god, save unto Jehovah only, he shall be utterly destroyed” (lit.). Sacrifices to idols were strictly forbidden. Furthermore, according to 23:13, there was not even to be the mention of the names of other gods: “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.”
The first supplement to the law concerning man’s relationship with God is that man must submit to God and to His authority. God’s people must submit to His deputy authority, the rulers of the people. Exodus 22:28 says, “Thou shalt not revile God, nor curse the ruler of thy people” (lit.).
According to 22:29 and 30, all the firstfruits and all the firstborn were the Lord’s: “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. Likewise shalt thou do with thine oxen, and with thy sheep.”
Exodus 23:18 says, “Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.” Blood here signifies redemption. No blood was to be offered to God with leavened bread. This indicates that as redeemed ones, we should be unleavened. We should not mix Christ’s redemption with leaven, with anything sinful.
Furthermore, the fat of the sacrifice was not to remain until morning. This indicates that we should not try to preserve today’s spiritual enjoyment. It cannot be kept until the next day.
In 23:19 we read this commandment: “Thou shalt not seethe a kid in his mother’s milk.” This ordinance shows that God is tender and kind. To seethe a kid in its mother’s milk is cruel. God’s law forbids this. This indicates that as the Law-giver God is tender, kind, and loving.
Exodus 22:31 says, “Ye shall be holy men unto me.” A holy man is one who is like God. God is holy, and we as His people should also be holy.
In 23:14-17 there are ordinances concerning keeping feasts unto God. The best and highest relationship man can have with God is to feast unto God and with God.
Now we may give a summary of the sundry ordinances of the law. These ordinances require a man to preserve human life, honor parents, keep marriage pure, to be just, fair, honest, faithful, trustworthy and kind, to care for the needy, not to be greedy for gain, but to be willing to give, and to be a holy man unto God, submitting to Him and His authority and serving Him through the offerings that he may feast with Him regularly.
The ordinances in these chapters require us to preserve human life. Human life is a precious treasure in the sight of God. We should not damage humanity in any way. God would not even allow an ox to go unpunished if it destroyed someone’s life. The human life was created for the fulfillment of God’s eternal purpose. For this reason, nothing is more valuable and precious to God than human life. Therefore, God requires that we preserve human life as much as possible and in every way.
The divine ordinances also require that we honor our parents, for parents represent God as the source of human life. Honoring our parents signifies honoring the source of human life. This is the reason the fifth commandment, concerning honoring of parents, is grouped with the first four commandments, which are related to God.
Furthermore, because marriage is for the continuation of human life and its propagation, marriage must be kept pure. Preserving human life, honoring parents, and maintaining the purity of marriage are all according to God’s plan.
The ordinances in these chapters imply the human virtues of justice, fairness, honesty, faithfulness, trustworthiness, kindness, and care for the needy. They also indicate that instead of greed, we should have the willingness to give.
If we preserve human life, honor parents, keep marriage pure, and have the human virtues implied in the ordinances, we shall be holy men submitting to God and to His deputy authority and serving Him through the offerings, which typify Christ. The ultimate issue will be that we feast with God regularly.
Exodus 23:14-17 speaks of three annual feasts: the feast of unleavened bread, the feast of harvest, and the feast of ingathering. The feast of unleavened bread was the continuation of the feast of Passover. Elsewhere the feasts of harvest and ingathering are called the feasts of Pentecost and tabernacles.
In order to feast with God, God’s people must be without leaven, and they also must sow in order to have a harvest. As a result of sowing and reaping, we shall have a harvest. If we keep the ordinances and have the human virtues, thereby becoming holy men submitting to God and serving Him with Christ, we shall enjoy Christ with God and in God’s presence. This is to feast with God by enjoying Christ. Christ is our feast of unleavened bread, harvest, and ingathering. Therefore, the typology of the ordinances in these chapters consummates with the full enjoyment of Christ with God.
As those who believe in Christ, our daily life should be without leaven. In 1 Corinthians 5 Paul tells us clearly to keep the feast without leaven, but to keep it with Christ as unleavened bread to be our life and our daily living. Then we shall be able to grow something of Christ and reap Christ that we may enjoy Christ with God.
The most significant aspect of the ordinances in these three chapters of Exodus is that in them Christ is typified by implication. By keeping the ordinances we become those who are holy unto God and enjoy Christ. Therefore, the ultimate significance of the ordinances is that we may enjoy Christ with God, that we may feast on Christ with God and in the presence of God.
