CRITICAL NOTES.—
Exodus 22:31. And ye shall be holy men.] This seemingly abrupt clause is to be taken in a relation of strict sequence with all that has gone before. As much as to say: “And so—namely, by your observance of all these instructions—ye shall be (or become) holy men.” It is true that these words are introduced simply by the conjunction vav; the part, however, which this small word plays in Hebrew syntax is beginning to be more rightly appreciated. Its strong sequential force is, no doubt, more commonly noticed when it is construed with a verb, in which case it very frequently requires to be translated “and then,” “and so,” “so,” “so that;” but it “can also denote the sequence of thought before any other word (and was in that case originally spoken with a tone peculiar to itself)” (Ewald, “Intro. Heb. Gram.,” sec. 348). And so it may have this force With a noun as here. This very example is a strong proof of such a usage; since thereby alone does the fitness of these words to their place appear. The thought evolved by this legitimate recognition of their fitness is one of which the earnest teacher of God’s people may make a most fruitful use. The end of redemption is holiness; the rule and guide of holiness is the revealed will of the Thrice Holy One.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 22:25-31
THE DIVINE NATURE HAS TWO ASPECTS
The Almighty declares Himself gracious unto those who cry unto Him for succour; and in His provision He makes special regulations for the protection of those who might easily become the prey of the ungracious. “With the merciful man thou shalt thyself be merciful, and with the upright man thou shalt shew Thyself upright. With the pure thou wilt shew thyself pure; and with the froward Thou wilt shew Thyself unsavoury. And the afflicted people Thou wilt save; but Thine eyes are upon the haughty, that Thou mayest bring them down.” The haughty must not presume upon the Divine graciousness; but the afflicted people may reasonably hope in His salvation.
I. We must learn to deal tenderly with the poor. “Blessed is he that considereth the poor; the Lord will deliver him in time of trouble.” The cause of the poor is the cause of God. The Bible should be the poor man’s Book In no other ethical systems is their case fully considered, or are their claims urgently pressed. The subject of usury is difficult. We must find it hard to settle what is mere proper interest, and what is usury. Certainly the exigency of the poor must not be abused. In that early society, where money was not largely required, we may suppose that money was to be lent without interest. That it must be very small, at least, is evident from the fact that the poor man’s raiment, given for a pledge, must be returned to him before the sun has gone down. The mantle marks the extreme of poverty in general. The indigent Oriental covers himself at night in his outer garment. Great cruelty is characteristic of him who keeps in pledge the poor man’s protection from the cold of an Eastern night. How many are those who cry because of the advantage taken of their poverty! While God is gracious unto those who call for help, what will He be to the pitiless. Let men be gracious unto the poor that God may be gracious unto those who are indeed poor and needy, though rich in earthly possessions.
II. We must be respectful in our dealings with those in high estate. The word “gods” in Exodus 22:28 is taken by some to mean the Deity. Thus the Israelites are commanded not to revile the deity. A more general way of dishonouring God than that of directly cursing Jehovah. And this view is supposed to be supported by the next sentence, “nor curse the ruler of thy people,” as God’s vicegerents, as the one next to, and placed in a position of authority by God. Certainly, he who dishonours “the powers that be” dishonours Him by whom the powers are appointed. Even Paul’s practical opposition to the powers is accompanied by wonderful Christian courtesy. We must not curse the rulers; and the rulers must not oppress—must not interfere with the authority of conscience. When rulers and consciences are opposed resistance must follow, but resistance may be courteous while it is firm. The highest style of gentleman is the Christian. Let us forbear cursing or reviling, lest we dishonour the Infinite Ruler.
III. We must be prompt in presenting our offerings. He gives twice who gives quickly. Delays are dangerous. Delay not to offer the first of thy ripe fruits, and of thy liquors. The fruit of all is to be presented as an offering to Him who is the first great cause of all productiveness. In these New Testament times we reverse the order. The first we give ourselves; and the last, if we can easily spare it, we give to God; and yet surely He has a greater claim. If under the law God could command the first of all, how much more under the Gospel! The God of revelation is the God of nature, we must not do unnecessary violence to nature even for the promotion of religion. Seven days must the sheep be with the dam before it is offered. A truly religious spirit will not interfere with natural productiveness and social prosperity.
IV. The glorious purpose of all Divine legislation. “And ye shall be holy men unto Me.” This is the great directing motive for all God’s movements with reference to His people. Holy men must have regard to the beauty and welfare of the temple when the spirit of holiness is enshrined. Ye shall not eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs. Defile not the temple of God. The body is the soul’s temple. The purity of the temple promotes the purity of the worshipper.—W. Burrows, B.A.
CONCERNING LOANS.—Exodus 22:25-27
While every one is liable to those fluctuations of fortune which entail temporary embarrassment or permanent poverty, the legitimacy and necessity of loans is apparent. The same remark applies to loans on security for purposes of trade. Loans are only illegitimate when applied to immoral purposes, or when they encourage indolence. The law before us provides—
I. That in a case of real distress the rules of an ordinary commercial transaction were to be set aside, and the loan decided on the principles of humanity (Leviticus 25:35-43; Deuteronomy 23:19).
II. That in a matter of business (presumably) when the loan is under some risk, but which is expected to yield the borrower some kind of profit; then, as in the case of mortgages and pawnbroking, a security is required. But this security, if a necessity of life, as, e.g., the loose outer robe used for a coverlet as well as a garment, was to be restored when wanted.
III. That the graciousness of God should be the motive of man’s conduct to his fellow in matters of obligation, and even business.
IV. That in this case, and in others which were to be decided on the principles of humanity, God took the consideration of the infraction of His law into His own hand.
Application.—i. Avoid borrowing or lending as far as possible. ii. When needful or in the way of business, let mercy and generosity enter into the transaction, as well as interest and justice. iii. God has been gracious to you, be gracious to your fellow (Matthew 10:8). iv. Remember that God “executeth righteousness and judgment for all that are oppressed.”—J. W. Burn.
THE DIVINE RIGHT OF MAGISTRATES TO RESPECT.—Exodus 22:28
There has been some controversy about the interpretation of the first clause, Thou shalt not revile Elohim.
1. Some understand it God, conformably with Genesis 1:1 and general usage. (De Wette, Keil, Knobel, Speaker’s Com.,&c.)
2. Some (as A.V. LXX. Vulg. Luther, Cranmer, &c.) Gods. Philo and Josephus understand it as expressing liberality to gods of other nations. And
3. (The Targum, Syr, Saadia, Theod. Genevan, &c.) as the marg. judges. The second may be dismissed. The third is untenable, as in that case Elohim would have the article prefixed. The first is the ordinary translation, and as here employed, suggests that magistrates wield the delegated authority of God, rule by Divine right, and are therefore entitled to respect (Joshua 4:14; Psalms 21:6-7; Proverbs 24:21-22; Ecclesiastes 8:2-3).
I. That the powers that be are ordained of God (Romans 13:1-5; 1 Peter 2:13-15).
II. That magistrates must be treated with respect, both their persons and their decisions (Joshua 1:16-18).
1. Because they administer that which when it is law at all, is based on the will and authority of God (Romans 13:2).
2. Because they administer that which is the bulwark of national stability and personal safety (Romans 13:3).
III. That magistrates must receive respect, irrespective of the effect of their decision (Proverbs 17:26).
1. Because they are but the servants of the law.
2. Because if through human infirmities, justice should occasionally miscarry, it is better to suffer than to bring the law into disrepute (Proverbs 24:21-22).
3. But if their decisions violate conscience, then Acts 4:19-20; Acts 5:29.
IV. That magistrates must be secure against all hostile action (Proverbs 17:26; Job 34:17-18).
1. Fear will warp the judgment.
2. Fear will divert the course of justice.
V. That magistrates are not only entitled to respect, but to our sympathy and prayers (Psalms 22:1-2; Ezra 6:10; 1 Timothy 2:2).
VI. That disrespect to magistrates is severely condemned (Jude 1:8).
Application.—Let magistrates, all who are in authority and all who administer law whether civil or domestic, whether in law courts, homes or houses of business, remember—i. That they are responsible to God (2 Samuel 23:3). Let them see
(1) that they accurately know the law, and
(2) that their administration is conscientious and courageous (Psalms 72; Psalms 74:12-14). ii. That they are responsible to man. Upon their decisions depend the well-being of the citizen, and the stability of the realm. iii. That their title to sympathy and veneration is recognised by the people at large.—J. W. Burn.
CONSECRATION.—Exodus 22:29-31
These laws are most appropriately interrupted by the revelation of God’s claims upon us and ours. This revelation teaches us—
I. That God’s law should lead us to consider our relation to the Lawgiver.
1. We are not slaves under the rigorous and iron rule of an inflexible despot (John 15:15; Romans 8:15).
2. But sons under the mild, free, and benignant rule of our Father in heaven (Numbers 11:12; Deuteronomy 22:6; Romans 8:15-16; James 1:25; James 2:12).
3. And should therefore disseminate and obey those laws which are for our Father’s glory and our brother’s good.
II. That this relation to the Lawgiver should lead to the practical acknowledgment of His claims upon the service of all we have.
1. He has claims upon our property. We are only stewards (1 Corinthians 4:7).
(1) Those claims upon part of it are literal and exclusive, and must be acknowledged by benevolence to the poor and the support of his ministers.
(2) Those claims are upon the whole of it, and must be acknowledged by the use of all our property in getting the will of God “done on earth as it is done in heaven.”
2. He has claims upon our children.
(1) We must be cautious how we abrogate this literal claim upon one of them. If, under the old dispensation, one was to be specially dedicated to His service, there are stronger reasons for the same under the new. While education for the ministry, as a mere profession, cannot be too strongly reprobated, yet when God comes to call at your house for “labourers for His harvest,” let Him find one at least of your children ready for that call. Let all parents, whether rich or poor, take heed to their privileges and duties in this direction.
(2) But as God has claims upon all of your children, see that they are dedicated to Him and “trained up in the nurture and admonition of the Lord.”
III. That God’s claims should be acknowledged first. “The first of thy ripe fruits,” &c.
1. Let God’s claims be acknowledged first in the order of time. The Jew embraced the first opportunity—as soon as the sheep could leave its dam, and the child its mother, God’s claim was recognised. Surely the Christian should not be behind the Jew. In God’s cause as well as man’s, “he pays twice who pays promptly.” Do not wait till the end of the quarter or the year before you pay your subscription. Let it be at the beginning.
2. Let God’s claims be acknowledged first in point of quality. “First of ripe fruits.” Other laws, based upon these claims, enact that the gifts shall be without blemish. God’s sacrifices were of the best of beasts, God’s house was the best in the land. How sad the contrast between this and Christian customs. Any scrap of money, or time, or prosperity, is good enough for God’s use, and any barn good enough for His worship. And when a noble spirit is awakened, it is met with the old and usual, “To what purpose is this waste?” Not that God is particular, whose is the earth and the fulness thereof! He can value the widow’s mite. But let them see to it, who live on the fat of the land and give a reluctant morsel to God’s cause; who can give the whole twenty-four hours to their own interest, and not as many minutes to God’s, and who sleep in palaces but worship in hovels (Haggai 1:2).
3. Let God’s claims be recognised first in order of interest. If the rest of the flock died, this must be given to God. But now God’s interests are considered last. After having consulted the claims of self, family, business, then if anything is left it may be given to God. On the other hand, if there must be retrenchment then God’s interests are considered first—to be invaded and ignored, and the guinea dwindles down to half a sovereign, &c.
IV. That God’s claims should be acknowledged systematically. “First,” “on the eighth day.” God here demanded a definite amount at a definite time. God’s claims must not be considered more recklessly or haphazard than those of family and business. The Christian rule must not be repealed till God repeals it (1 Corinthians 16:1-2).
V. That our relation to the Divine Lawgiver should lead to the practical acknowledgment of His claims upon all we are, Exodus 22:31. God’s claim is everywhere on ourselves. No proxies, as such, are permitted. There are many who acknowledge God’s claims on what they have that but practically repudiate them which are personal. But (1 Corinthians 6:20).
1. God demands personal holiness.
(1.) Separation from sin.
(2.) Separation to Himself. (See on Exodus 19:10.) God’s command is, “Be ye holy, for I am holy,” “God’s will” is “even your sanctification.”
2. God demands a practical exhibition of that holiness in the dignity and nobility of our lives. The flesh that was torn by wild beasts was not forbidden as unclean, but because it was mean and paltry for those members of the “kingdom of priests” to eat their leavings. So the Christian, in his living and general conduct, must not condescend to practices which degrade his profession and dishonour his God.
Learn—
i. That all you have belongs to God.
1. How noble.
2. How safe are our possessions.
ii. That all we are belongs to God.
1. What dignity (Revelation 1:5-6).
2. What promises (Matthew 6:25-34; 2 Corinthians 6:16-18; 2 Corinthians 7:1; Romans 8:28). 3 What safety (Luke 12:32; John 10:28-29; Romans 8:31-39). And what glory (Romans 8:18; 1 John 3:2), belong to the sons of God.
iii. “What manner of persons ought we to be?”—J. W. Burn.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Divine Enactments! Exodus 22:1-31.
(1) There is a world of difference between a stained glass window and a kaleidoscope. Their relative values are very different, and so is their structure. The pieces of variegated glass are flung anyhow, for the prism to arrange; whereas, those employed in the window are all arranged to give a beautiful, effective, and abiding impression. These separate enactments are not strung together haphazard. On the contrary, they are chords divinely arranged to produce harmony in the world, and give forth strains of Divine adoration in their observance.
(2) If one side of a tree grows, and the other does not, the tree acquires a crooked form. It may be fruitful, but it cannot be beautiful. God would have humanities and nationalities, theocracies and individualities, both rich in the beauties of holiness and the fruits of righteousness. The unequal growth of the Christian graces is undesirable; hence the numerous Divine precautions to make them alike fair, fragrant, and fruitful.
“Stern lawgiving! yet thou dost wear
The Godhead’s most benignant grace;
Flowers laugh before thee on their beds;
And fragrance in thy footing treads;
Thou dost preserve the stars from wrong.”
—Wordsworth.
Security Pledges! Exodus 22:26-27. In all parts of Southern Africa the skin cloak is the covering of males and females by day and night. The Hottentot cloak is composed of sheepskins, retaining the wool on the inside of it; and in this he sleeps comfortably under a bush or tree. In the East, extreme heat of the day is often succeeded by extreme cold of the night. The Israelite encamping in the wilderness would probably be often content with such a cloak or mantle. No doubt in the Holy Land there would be many poor, who could afford no other raiment than this by night and day. The Red Indian has his blanket, in which he wraps himself when wandering in his vast native forests. The thoughtful and gracious care of God, therefore, shines out sweetly in this humane and considerate enactment. Man should follow the Divine example.
“Have love! Not love alone for one,
But man, as man, thy brothers call;
And scatter, like the circling sun,
Thy charities on all.”
—Schiller.
Gratitude-Gifts! Exodus 22:29-30. St. Paul stamps the sin of ingratitude to God as peculiarly heinous, when he says of the heathen (Romans 1) that they were not thankful. Seneca—between whom and St. Paul some suppose that there was personal intercourse—says: “We are thankful to a friend for a few acres of land only, or for a little money; and yet for the possession of the whole earth, which God has given us, we care not to testify any grateful returns.” The English proverb declares a humiliating axiom: “The river passed, and God is forgotten.” The Italian form of it sounds a still sadder depth of ingratitude: “The peril passed, the saint mocked.” Mandrabulus the Samian, having vowed to the goddess Juno a golden ram if she disclosed to him a certain mine, the Greek story runs that under her auspices and direction he was the discoverer. Once in possession, however, his votive-offering of a golden ram dwindled down into a silver one; that again for a brass one; and at last nothing at all. God here lays down the law of Divine gratitude, in which are also involved the Divine rights of human self-consecration: “All that I have is Thine;” “I am my Beloved’s, and my Beloved is mine;” “Let my Beloved come into His garden, and eat His pleasant fruits.” But
“Man, the worldly, ingrate man can ever
Enjoy God’s gifts, but never mind the Giver;
And like the swine, though pampered with enough,
His eyes are never higher than the trough.”
—Quarles.
Cheerful Consecration! Exodus 22:30. As fruits artificially raised or forced in the hothouse have not the exquisite flavour of those fruits which are grown naturally, and in their due season; so that obedience, which is enforced by the requirements of the law, wants the genuine flavour and sweetness of that obedience which springs from a heart warmed with the love of God in Christ. God loves a cheerful giver, for this among other reasons: The votive-fruits of such self-dedication are exceeding sweet to His taste. “How much better is thy love than wine! and the smell of thine ointments than all spices!” (Song of Solomon 2:10).
“Come, bring thy gift. If blessings were as slow
As men’s returns, what would become of fools?”
—Herbert.
Legislation-Links! Exodus 22:31. The study of the Mosaic laws will repay the students. “They will repay the historian,” says Hamilton; “for they will introduce him to a civilisation compared with which the Greek culture and Roman commonwealth are barbarisms. They will repay the jurist, for in the dividends and compensations—the doctrine of trespass and damage and malice prepense laid down by the Hebrew lawgiver, he will find the origin or earnest of much in our own British statute-book. And they will repay every student of morals and of mankind; for thoughts, says Wines, colonise as well as races; ideas, like families, have a genealogy and a propagation. The cradle of all codes is the law of Mosaic enactments.”
“These are the lessons God would write—
These laws as with a burning pen,
In traces of eternal light,
Upon the hearts of men.”
—Schiller.