Exegetical and Hermeneutical Commentary of Exodus 23:13
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.
13. God’s commands to be honoured; and ‘other gods’ not even to be mentioned, still less invoked in worship. The verse can hardly be in place in the midst of laws relating to sacred seasons. It reads like the conclusion, perhaps added by a compiler, either to the Book of the Covenant itself, or to one of the smaller collections of laws, out of which (cf. p. 203) the Book of the Covenant seems to have been formed. Probably it has found its present place as a result of successive expansions or transpositions of the text. It is impossible to determine its original position: but it would follow suitably v. 19.
make ] Heb. make ye; Sam. make thou.
other gods ] See on Exo 20:3. With the clause itself comp. Jos 23:7 (D 2 [193] ).
[193] Deuteronomic passages in Josh., Jud., Kings.
upon (Psa 50:16 Heb.) thy mouth ] Cf. Hos 2:17 [Heb. 19], Zec 13:2, Psa 16:4.
Fuente: The Cambridge Bible for Schools and Colleges
Compare Deu 4:9; Jos 22:5; Eph 5:15.
Fuente: Albert Barnes’ Notes on the Bible
Exo 23:13
Be circumspect.
Circumspection
I. In general. In all things. Moses is drawing to the close of these precepts, and looking back upon them, he says–Be circumspect. The original suggests–
1. That we should be fully awake to the importance of the Divine commands.
(1) Give them intelligent and reverent examination.
(2) Store them up in the memory.
(3) Study them in their beneficent operation.
2. That we should be on our guard against temptations to break the Divine commands. Temptations are
(1) sudden;
(2) insidious;
(3) deceiving.
3. That we should be careful to remember His commandments to do them.
(1) There is a danger lest an exaggerated estimate of human weakness should lead to despair on the one hand, and recklessness on the other.
(2) God would not command the impossible.
(3) There is grace to help in time of need.
II. In particular, make no mention, etc. Because–
1. That would be uncircumspect in the first and greatest commandment.
2. That would be to forfeit the help promised to the circumspect.
3. That would be to yield to a tendency to be uncircumspect in everything. Christians–
1. Watch and pray, lest ye enter rote, temptation.
2. Live so as to adorn the doctrine of God your Saviour m all things. (J. W. Burn.)
Circumspection needed
The mysterious perturbation of a ships compass is reported in a scientific journal. It appears that the compass of the ship Penguin, recently anchored off Australia, was deflected fifty-five degrees, and had a dip of eighty-three degrees. After the ship left the anchorage and proceeded on her voyage the disturbance ceased. At two miles from the point the variation was quite normal. The captain spent a day in investigating the phenomenon. He passed two or three times over the point where he had anchored, and found that whenever the ship crossed it, the compass was disturbed as before, and recovered when at a distance of two miles in any direction. This satisfied him that the centre of the submarine disturbance was limited to a circle of less than two miles magnetic minerals at the sea bottom. The journal reporting his observation says: Great as is the gain to the navigator to be thus warned of a formidable danger in certain places, it lays upon him the imperative duty of being always on his guard against such sources of disaster elsewhere, and of promptly reporting any new magnetic disturbance, as he would a rock or shoal.! Similar vigilance is necessary on the part of every voyager through life.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Make no mention, to wit, with honour or delight, or without detestation; as fornication is not to be named among saints, Eph 5:3. Or, not mention them in your worship, or in oaths, or in common discourse, and without special occasion, lest the frequent mention of them might keep up their memory, or introduce their worship. Hence the names of idols and idolatrous places were ofttimes changed by the Israelites. See Num 32:38; Jos 23:7 Compare Psa 16:4; Hos 2:17; Zec 13:2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. make no mention of the name ofother gods, &c.that is, in common conversation, for afamiliar use of them would tend to lessen horror of idolatry.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in all [things] that I have said unto you, be circumspect,…. Or observe them, be careful to keep them punctually and constantly, even all that are delivered in this and the preceding chapters:
and make no mention of the name of other gods; neither call upon them, nor swear by them, nor make vows to them; and, as little as possible, ever utter their names, and never with pleasure and delight, and showing any honour of them, and reverence to them, but with the utmost detestation and abhorrence:
neither let it be heard out of thy mouth; not any of their names; the same thing in different words, the more to inculcate and impress the thing upon the mind, and to show with what vehemence and earnestness this is pressed.
Fuente: John Gill’s Exposition of the Entire Bible
13. Make no mention of the name of other gods. There is no sort of doubt but that this declaration should be connected with the Third Commandment. Moses explains that God’s name is taken in vain and abused, if men swear by other gods; for it is not lawful to refer the judgment of things unknown to any other than the one true God. Consequently, the glory of the Deity is transferred to those by whose name men swear. Therefore by the Prophet God pronounces a severe denunciation, that He will destroy all those that swear by His name, and also by Malcham, (Zep 1:5,) since thus the Jews mixed Him up with their idol, and so profaned His holiness. In sum, since by swearing we profess that He is our God, whom we declare to be both the knower of our hearts and the judge of our souls, the true God justly claims this honor for Himself alone, inasmuch as the glory of His name is detracted from, not only if we speak less reverently than we should of Him, but also if we associate with Him such as may usurp a part of His rights. And this more clearly appears from the two passages which we have adduced from Deuteronomy, wherein the people are commanded to swear by the name of the one God, which is equivalent to rendering to His sacred name in our outward profession of service the unmixed reverence which it deserves. (311) Still God does not exhort the people to indulge themselves freely in oaths, as if by frequent oaths they exercised themselves in the duties of piety, but simply means that when there is occasion for it or necessity, and a just cause shall demand it, they must swear in no other way than by invoking Him alone as their witness and judge.
(311) “ Ce qui vaut autant comme de luy rendre l’hommage qu’il merite, en le constituant tesmoin des choses cachees, et confessant que c’est a luy seul de maintenir la verite;” which is equivalent to rendering to Him the homage He deserves, in constituting Him the witness of hidden things, and confessing that it is His alone to maintain the truth. — Fr.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 23:13
THE NEED OF CIRCUMSPECTION
The man who makes a wise use of his eyes is in so far circumspect. Words that primarily set forth bodily actions are secondarily applied to the description of mental states and actions. Circumspection is descriptive of a mental condition, and denotes intensity and watchfulness of spirit. The man who takes heed to himself and his ways is circumspect. In all things that I have said unto you be circumspect. There never was greater need for circumspection. This exhortation is for all time.
I. Circumspection is difficult. It is difficult, from the fact that we are blind, and are unconscious of our sad state. The blind man moves with caution because he feels his defect. Carelessness, which may be taken as the opposite of circumspection, is characteristic of a childish state. It is difficult for the child to command its attention. There is a deal of childishness in full-grown men. It is difficult for the photographer to get a happy expression fixed upon the prepared glass. The sitter cannot bear the necessary fixity of gaze, and the countenance assumes an unnatural aspect. This is typical. It is difficult to keep the mind fixed upon the great problems of life, and the ears ever open to the reception, and the understanding ever on the stretch to the true perception of the voice of God. Circumspection is not a mere listless gaze. It is a looking round about, but it is a looking with an earnest purpose in order to see what dangers are to be avoided, what voice is to be obeyed, and what course is to be pursued. All mental efforts in the initial stages are difficult, and circumspection is a mental effort. It must sometimes be a prolonged mental strain.
II. Circumspection is wise. It is not by ease, but by difficulties, that the worlds great heroes have been created. The smooth pathway is the most attractive, but it is not the one selected by wisdom. See that ye walk circumspectly; not as fools, but as wise redeeming the time. The man is unwise who does not constantly employ his powers of mental vision. Circumspection we consider wise in the merchant, the soldier, the sailor, and the statesman. Circumspection is wise on the part of moral beings, or those who have great duties to discharge. There is a right spirit in which feast days and days of rest must be kept, and it is wise to be circumspect.
III. Circumspection is wise, for it is helpful. Helpful to the individual. The exercise of circumspection increases our power of being circumspect. It will become a habit. All difficulty will vanish. And then all his nature will be enlarged. He will march through this world thoroughly alive to its great movements, and its solemn realities. He will not be easily surprised by any foe. He cannot be taken unawares, for He is always on the watch-tower. Every power and faculty of His nature will be brought into play. Helpful to the community. The careless horse in the team hinders all the rest. A great many overlookers would have to be discharged if all workers were circumspect. What a blessed revolution would circumspection produce in civil and ecclesiastical communities! What holy rejoicings on feast days if all feasters were circumspect! What undisturbed and delightful repose on rest days if all were truly circumspect!
IV. This circumspection is required
1. By reason of the condition of our nature. We are materialised. The spiritual essence has been eliminated. Idolatry is alluring and compatible. This was the danger of the Jews. This is still our danger. One of our great literary men lately said he was only interested in what he could see and touch. Is not this the idolaters temper?
2. By reason of the condition of our surroundings. The Jews were the only theocratic nation. They were surrounded by idolaters. It was needful for them to be circumspect There is a revivification of materialistic philosophy. Matter is deified. Idols are being projected from the ingenious minds of scientists. We may not be in danger of bowing down to misshapen idols of the hand; but we are in danger of worshipping misshapen idols of the mind. We must be circumspect.
3. Increased circumspection is required with reference to those evils to which we are specially liable. The Jews were not even to mention the name of heathen gods; for this was their special danger. We know how easy a thing it was for them to lapse into idolatry; therefore the need of increased circumspection. Let us lay aside every weight, and the sin which doth so easily beset. Where danger threatens let the forces gather. Let us consider the circumstances of our times, the peculiar dangers to which we are liable; let us be increasingly circumspect.
4. Increased circumspection is required in those things that may seem of little importance. It is a strict charge not to let the name of other gods be heard out of the mouth. The Jew might be disposed to resist this as unreasonable. Words are little things, but in them are great powers. The utterance of our thoughts increases their vitality and their potency. The more we speak about the evil thing, the less is our repugnance to it. Let abhorrence of idolatry be so great that we shall not deign to mention the name of other gods. O God, keep the door of my lips, as well as guide the motions of my heart!W. Burrows, B.A.
SUGGESTIVE COMMENTS ON THE VERSES
CIRCUMSPECTION.Exo. 23:13
I. In general. In all things. Moses is drawing to the close of these precepts, and looking back upon them, he saysBe circumspect. The original () suggests
1. That we should be fully awake to the importance of the Divine commands.
(1.) Give them intelligent and reverent examination.
(2.) Store them up in the memory.
(3.) Study them in their beneficent operation.
2. That we should be on our guard against temptations to break the Divine commands. Temptations are
(1.) sudden;
(2.) insidious;
(3.) deceiving.
3. That we should be careful to remember His commandments to do them.
(1.) There is a danger lest an exaggerated estimate of human weakness should lead to despair on the one hand, and recklessness on the other.
(2.) God would not command the impossible.
(3.) There is grace to help in time of need.
II. In particular, make no mention, &c. Because
1. That would be uncircumspect in the first and greatest commandment.
2. That would be to forfeit the help promised to the circumspect.
3. That would be to yield to a tendency to be uncircumspect in everything.
Christiansi. Watch and pray, lest ye enter into temptation. ii. Live so as to adorn the doctrine of God your Saviour in all things.
J. W. Burn.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Mosaic Morals! Exo. 23:1-19. A modern jurist, Hennequin, says: Good right had Moses to challenge the Israelites, what nation hath statutes like yours? a worship so exaltedlaws so equitablea code so complex? A Frenchman and an infidel, he observes that, compared with all the legislations of antiquity, none so thoroughly embodies the principles of everlasting righteousness. Lycurgus wrote, not for a people, but for an army: It was a barrack which he erected, not a commonwealth. Solon, on the other hand, could not resist the surrounding effeminate influences of Athens. It is in Moses alone that we find a regard for the right, austere and incorruptible; a morality distinct from policy, and rising above regard for times and peoples.
But what could Moses law have done
Had it not been divinely sent?
The power was from the Lord alone,
And Moses but the instrument.
Newton.
Circumspection! Exo. 23:13.
(1) Circumspection is nothing else but the soul running up and down, to and fro, busy everywhere. It is the heart busied and employed with diligent observation of what comes from within us, and of what comes from without us and into us. Ah! souls, says Brookes, you are no longer safe and secure than when you are upon your watch. While Antipater kept the watch, Alexander was safe. A watchful soul is a soul upon the wing, a soul out of gunshot, a soul upon a rock, a soul in a castle, a soul above the cloud, a soul held fast in the Everlasting Arms.
(2) Be circumspect, writes Dyke, over thine heart. It is like a wild horse; if a man once let go the bridle as he is walking on his journey, when it is gone, it is not so easily secured again; and much time may be spent in trying to recover the runaway. Keep thine heart with all diligence, for out of it are the issues of life.
(3) Be circumspect, counsels Reynolds, for thou hast many foes. When enemies are around, generals and subalterns and sentinels are all on the alert. The Christians foes are more relentless and numerous. They have no desire that thou shouldst reach the object of thy pursuit. And though they cannot shut thee out from the Land of Promise, the stronghold of eternity, yet may they do much to hinder thy march thitherward.
Oh watch and pray! for thou hast foes to fight,
Foes which alone thou canst not overcome;
Watching and prayer will keep thine armour bright;
Soon will thy toils be oerthy victory won.
Mant.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) Be circumspect.Rather, take heed. The verb used is a very common one.
Make no mention of the name of other gods.The Jewish commentators understand swearing by the name of other gods to be the thing here forbidden, and so the Vulg., per nomen exterorum deorum non jurabitis. But the words used reach far beyond this. Contempt for the gods of the nations was to be shown by ignoring their very names. They were not to be spoken of, unless by preachers in the way of warning, or by historians when the facts of history could not be otherwise set forth. Moses himself mentions Baal (Num. 22:41), Baal-peor (Num. 25:3; Num. 25:5), Chemosh (Num. 21:29), and Moloch (Lev. 20:2-5; Lev. 23:21).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. No mention of the name of other gods “In order to eradicate idolatry, with all its far-spreading roots, the idols shall not only be banished from the hearts, but also from the lips; they should not even be alluded to or mentioned, much less worshipped . And as it was forbidden to use the name of God falsely or disrespectfully, (Exo 20:7; Exo 22:28,) thus the heathen deities should entirely disappear from the language.” Kalisch.
Exo 23:15 “the feast of unleavened bread” – Comments – See Exo 12:1-11; Exo 12:14-20 for a full account of the Feast of Unleavened Bread.
Exo 23:16 “And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field” Comments – The Feast of the Harvest is also called the Feast of Weeks (Num 28:26-31). It is also called the Day of Pentecost. This feast was held in the third month (May-June), which was fifty days after the Feast of Unleavened Bread, or the Passover. This Feast of Harvest was to commemorate the early harvest.
Num 28:26, “Also in the day of the firstfruits , when ye bring a new meat offering unto the LORD, after your weeks be out , ye shall have an holy convocation; ye shall do no servile work:”
Act 2:1, “And when the day of Pentecost was fully come, they were all with one accord in one place.”
Exo 23:16 “and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field” – Comments – The Feast of Ingathering was also known as the Feast of Tabernacles (Booths). It was an autumn feast held in the months of September thru October to celebrate the completed harvest. It also commemorated the wandering of the children of Israel in the wilderness for forty years, living in tents. The Jews would build themselves temporary booths in honour of Israel’s life in the wilderness.
A similar feast took place as a part of the African tradition until recently. When the rainy season came to an end, and the crops ripened, the drums beat to gather the people for a feast of the food that has been gathered during that growing season. Note this quote in Joseph E. Church’s book Quest for the Highest:
“This was harvest time in Ruanda, the beginning of the long dry season, and it was quite normal for the hundreds of homesteads around Lake Mohasi to meet and rejoice in a heathen way to the beat of the drums and clapping of hands. But this time it was to sing praises to the Giver of all life whom they had learned to love. Almost all the European tunes for hymns were more or less syncopated at this time when there was great joy and fervour in singing.” [90]
[90] Joseph E. Church, Quest for the Highest (Exeter, UK: The Paternoster Press, 1981), 131.
Exo 23:19 “The first of the firstfruits of thy land thou shalt bring into the house of the LORD thy God” – Comments – Anyone who has farmed knows that the best of the crops usually ripens first. The later crops are not up to the quality as the firstfruits. It was an act of faith to give up the best to the Lord, and believe that the Lord would bless the harvest of the remaining crops.
Exo 23:19 “Thou shalt not seethe a kid in his mother’s milk” – Comments – Note the exact same verse:
Exo 34:26, “The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.”
Deu 14:21, “Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.”
Exo 23:20 Comments – This angel not only took the children through the wilderness and through the conquest, but he makes numerous appearances in the book of Joshua and Judges years after the conquest.
Jdg 2:1, “And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.”
Jdg 6:11, “And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.”
Jdg 13:3, “And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.”
Scripture References – See:
Exo 14:19, “And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:”
Exo 23:23, “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.”
Exo 32:34, “Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.”
Exo 33:2, “And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:”
Exo 23:27 Scripture References – Note:
Jos 2:9, “And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.”
Exo 23:28 And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.
Exo 23:28 Deu 7:20, “Moreover the LORD thy God will send the hornet among them, until they that are left, and hide themselves from thee, be destroyed.”
Jos 24:12, “And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow.”
Exo 23:32 Comments – Joshua disobeyed the commandment in Exo 23:32 when he made a covenant with the Gibeonites.
Jos 9:15, “And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them.”
Exo 23:33 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.
Exo 23:33 Psa 106:34-36, “They did not destroy the nations, concerning whom the LORD commanded them: But were mingled among the heathen, and learned their works. And they served their idols: which were a snare unto them.”
DISCOURSE: 93 Exo 23:13. In all things that I have said unto you, be circumspect.
IF we were about to prosecute a journey through an extensive forest, where the path was exceeding intricate, where we were in hourly danger of treading upon serpents and scorpions, and where there were declivities so steep and slippery that it was almost impossible but that we must fall down some tremendous precipice, we should feel it necessary to get the best information, and to use the utmost caution in all our way. Such is really our state: in our journey towards heaven we may easily mistake the road; and, even when we are walking in it, we are encompassed with so many dangers, and obstructed by so many difficulties, that we need to exercise continual vigilance and circumspection. Hence, in tender love to us, our heavenly Guide puts us on our guard, and says, In all things that I have said unto you, be circumspect. I.
The injunction
It is our duty and our happiness to have all our actions conformed to the mind and will of God: but, in order to this, we must attend diligently to the matter, the manner, and the end of them:
1.
The matter
[Notwithstanding we have the written word, which, when duly followed, will suffice to direct our conduct; yet we must have a very considerable knowledge of the Scriptures, and a well-regulated mind, in order to ascertain clearly the will of God. It not unfrequently happens that one duty seems to interfere with another; as when a work of mercy calls for a violation of the Sabbath, or a command of an earthly parent militates against the command of God. In the former case we are to prefer mercy before sacrifice: in the latter, we must obey God rather than man: but how to discriminate aright at all times, is very difficult: and a well-intentioned person may grievously err, if he do not bring his actions to the touch-stone of Gods word, and determine, through grace, to regulate them according to that standard [Note: Act 26:9-11; Gal 2:13 and Joh 16:2.].]
2.
The manner
[It is by no means sufficient that the matter of our actions be right, for they may be so debased by the manner of performing them, as to be rendered hateful in the sight of God. Prayer is a duty plainly enjoined: but if it be cold and formal, or offered with an unbelieving heart, it will find no acceptance with God: in vain do persons worship God in such a manner [Note: Mat 15:7-9.] ; they shall receive nothing at his hands [Note: Jam 1:6-7.]. Nothing could, have been more pleasing to God than Davids attempt to bring up the ark to Mount Zion, after it had been at least fifty years in a state of obscurity: but David was inattentive to the manner in which God had appointed the ark to be carried; he put it on a new cart, instead of ordering it to be borne upon the shoulders of the Levites; and therefore God manifested his displeasure against him, and against all the people, by striking Uzza dead upon the spot for presuming to touch the ark [Note: 1Ch 15:13.]. We ourselves are not satisfied to have our commands obeyed, unless a due attention be paid also to the manner of executing our will; much less therefore will God be pleased, if we be not as studious to serve him acceptably, as to serve him at all.]
3.
The end
[Our end or motive in acting determines more than any thing the quality of our actions. Not that a good end will sanctify a bad action; but a bad end will vitiate every action connected with it. If, for instance, in our religious services we seek the applause of men, we must expect no reward from God: the gratification of our pride and vanity is all the reward that such polluted services can obtain [Note: Mat 6:1-5; Mat 6:16.]. In the account which is given us of Jehu, we find that the very same action, which was rewarded on account of its outward conformity with Gods command, was punished on account of the base principle by which he was influenced in performing it. He did well in extirpating the seed of Ahab, and was rewarded for it to the fourth generation [Note: 2Ki 10:30.]: but forasmuch as he was actuated by vanity and ambition, the blood which he shed was imputed to him as murder [Note: 2Ki 10:16 with Hos 1:4.]. Nor is there any thing more common than for even religious persons to mistake the path of duty through an inattention to their own spirit. The disciples doubtless thought themselves under the influence of a commendable zeal, when they would have called fire from heaven to consume a Samaritan village; as did Peter also, when he cut off the ear of Malchus. We should therefore be peculiarly cautious with respect to this, lest by the mixture of any selfish motive or base affection we offend Him, whom it is our desire and endeavour to please.
God having prescribed rules for a just ordering of our whole spirit and conduct, we must, in all things that he has said unto us, be circumspect.]
The importance of this injunction will appear, while we consider,
II.
The reasons of it
Surely it is a necessary injunction, and no less reasonable than necessary: for,
1.
The same authority exists in every commandment
[It is God who issued a prohibition of adultery and murder: and it is the same Almighty Being who forbids us to entertain a selfish wish or covetous desire [Note: Jam 2:10-11.]. Shall we then acknowledge his authority in our actions, and disregard it in our principles? Shall we think ourselves at liberty to deviate from any part of his revealed will? If so, we cease to act as his creatures, and become a God unto ourselves.]
2.
Without circumspection we cannot perform any duty aright
[We cannot find out the real motives of our actions without daily self-examination, and earnest prayer to God for the teachings of his Spirit. However simple the path of duty may appear, there are ten thousand ways in which we may depart from it. And, as long as our hearts are so deceitful, and we have such a subtle adversary striving to mislead us, we shall be in perpetual danger of mistaking our way. If therefore we would serve God aright in any thing, we must be circumspect on every thing.]
3.
An inattention to smaller duties will lead to a violation of the greatest
[Who shall say, where we shall stop, if once we begin to trifle with God? Eve little thought to what she should be brought by only listening to the suggestions of the tempter: nor did David foresee what would result from the wanton look which he cast on Bathsheba. It was on account of the danger arising from the smallest approach to sin, that God, in the words following our text, forbade his people even to mention the name of a heathen deity: and on the same account he requires us to abstain from the very appearance of evil. And if we will not watch in all things, we shall soon have to eat the bitter fruit of our negligence: yea, it will be well, if from walking in the counsel of the ungodly, we do not soon stand in the way of sinners, and at last sit in the seat of the scornful [Note: Psa 1:1. Every word in this verse rises in a climax: walk, stand. sit; counsel, way, scat; ungodly, sinners, scornful.].]
4.
The greater our circumspection, the more shall we adorn our holy profession
[There are multitudes on the watch to find out the smallest faults in those who profess religion; and to condemn religion itself on account of them. But a circumspect walk cuts off occasion from those who seek occasion; and by well-doing we put to silence the ignorance of foolish men. It can scarcely be conceived what an effect the conduct of religious people has upon the world, either to recommend religion to them, or to harden them against it. Should not this then make us circumspect? Should we not be careful that we give no occasion to the adversary to speak reproachfully? Should we not endeavour to be wise as serpents, and harmless as doves? Let us then so make our light to shine before men, that they may be constrained to glorify our Father that is in heaven.]
5.
The whole of our conduct will be reviewed in the day of judgment
[The most secret springs of action will be brought to light in that awful day, and the counsels of the heart be made manifest [Note: 1Co 4:5; Ecc 12:14.]: God will weigh, not our actions only, but our spirits [Note: Pro 16:2.]. Men judge according to appearance; but He will judge righteous judgment. If this consideration will not make us circumspect, what can we hope to prove effectual? O that we could bear in mind the strictness of that scrutiny, and the awfulness of that decision!]
Address, Those who ridicule the circumspection of others
[To what end has God commanded us to be circumspect, if we are not to regard the injunction? Do you suppose that you are to annul his commands, and to establish rules of conduct that are contrary to his? Or, if you are presumptuous enough to do so in reference to yourselves, do you think that you are to prescribe for others also? You affect to pity the Lords people as weak enthusiasts: but know that you are the true objects of pity, who can rush blindfold in such a manner to your own destruction. Yes; over such as you the Saviour wept: and if you knew your guilt and danger, you would weep for yourselves. Repent, ere it be too late: for, however wise you may imagine yourselves to be, the time is coming when you will change your voice, and say, We fools counted their life madness [Note: Wisd. 5:4.]. Take care that you yourselves be righteous enough, before you ridicule others as righteous over-much.]
2.
Those who, in spite of scoffers, are endeavouring to please their God
[Blessed be God, who enables you to stem the torrent, and to serve him in the midst of a wicked world! But, be on your guard against that scrupulosity, which makes those things to be sins which are no sins; and that superstition, which makes things to be duties which are no duties. Be as careful of adding to the word of God as of detracting from it. Let the different parts of Scripture be compared with each other: and learn your duty not so much from any detached passage, as from a collective view of all those passages which may reflect light upon it. Nevertheless in doubtful matters, you will do well to lean to the safer side. Exo 23:13 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.
Ver. 13. Be circumspect. ] Or wary; keep you close to the rule, and up to your principles. See Trapp on “ Eph 5:15 “
Of the name of other gods, be circumspect = take heed.
make no mention, &c. A command often disobeyed, especially in house of Saul. Compare “Baal”, 1Ch 8:33; 1Ch 9:39; 1Ch 12:5; 1Ch 14:7; 1Ch 27:28. Hence the importance of the prophecy as to the future in Hos 2:16, Hos 2:17.
be circumspect: Deu 4:9, Deu 4:15, Jos 22:5, Jos 23:11, 1Ch 28:7-9, Psa 39:1, Eph 5:15, 1Ti 4:16, Heb 12:15
make no mention: Num 32:38, Deu 12:3, Jos 23:7, Psa 16:4, Jer 10:11, Hos 2:17, Zec 13:2, Eph 5:12
Reciprocal: Gen 24:3 – swear Gen 35:2 – strange Isa 48:1 – make mention 2Co 6:16 – what Eph 5:3 – named Eph 5:24 – in
Exo 23:13. In all things 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 reforming 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.
23:13 And in all [things] that I have said unto you be circumspect: and make {f} no mention of the name of other gods, neither let it be heard out of thy mouth.
(f) Neither by swearing by them, nor speaking of them, Psa 16:4, Eph 5:3.
The reiteration of basic principles of worship 23:13-19
This verse is a summary warning against idolatry (cf. Exo 20:22-23).
"The continual return to the theme of idolatry throughout this section of the book is preparation and background for an appreciation of the incident of the golden calf (Exodus 32)." [Note: Sailhamer, The Pentateuch . . ., p. 293.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Everett’s Study Notes on the Holy Scriptures
ON CIRCUMSPECTION
In discoursing on these words we shall consider,
1.
Yet while you are thus circumspect yourselves, do not presume to judge others. Things may be right in others, which would be wrong in you; and right in you under some circumstances, which under different circumstances would be highly improper. Do not then bring others to your standard, or try them at your bar: it is to their own Master that they must stand or fall.
Lastly, let not your circumspection fill you with self-preference and self-esteem. However accurately you may walk, there will be still enough to humble you in the dust. You must to your latest hour go to Jesus as the chief of sinners, and seek acceptance with God through his blood and righteousness.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)