Exodus 23:20-25

Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.

Behold, I send an Angel before thee. The word "Behold" introduces a new paragraph or division. The communication of these ordinances and judgments, made to him in private, and by him publicly rehearsed to the people, was concluded by the addition of an animating promise of the presence and protection of Yahweh during their journey to the promised land, intermingled with several solemn warnings, that lapses into sin and idolatry would not be tolerated or passed with impunity. The angel promised was, in the judgment of some commentators following Tertullian, Joshua; in that of others, the column of smoke and fire; and of a third class, a mere figure of speech, in accommodation to the gross conceptions of a rude and ignorant people: but according to the vast majority of ancient, as well as modern interpreters, it was He who brought the Israelites out of Egypt (Numbers 20:16), who preceded and accompanied that people in the wilderness by a symbolic cloud, and who appeared on their first entrance into Canaan (Joshua 5:14). And hence, He is called (Exodus 33:14) the "presence" or face of God (cf. Isaiah 63:9), and (Exodus 23:18: cf. Exodus 34:6) His "glory" - being no other than "the Angel of the Covenant" (Malachi 3:1), the Messiah, the Christ (cf. John 1:14; John 14:9; 1 Corinthians 10:4; Hebrews 1:3).

These expressions are applicable only to a Divine Being; and yet, as He is promised by God to be sent as an angel in His name, and to do His work, there is no conceivable mode of reconciling such statements, except on the ground that He is a Person of the Godhead, who, from gracious and benevolent motives, undertook this delegated mission, and was in the character of the Angel revealed to the Church. This view is further confirmed by the whole tenor of the language here employed regarding Him, which shows very clearly that 'the angel' promised was not a material visible symbol, the cloud, nor an inferior messenger, an exalted creature, but a real living Agent, who possessed inherent in himself the attributes and powers of Deity.

Verse 21. Beware of him, х hishaamer (H8104) mipaanaayw (H6440), in the Niphal, Reflex-Take heed to yourselves] - a frequent caution addressed to the Israelites, to remind them of the reverence and awe due to the holiness and majesty of a present Deity.

And obey his voice - whether conveyed in sounds uttered from the summit of Sinai, or through the medium of his commissioned servant Moses.

Provoke him not, х 'al (H408) tameer (H4843) bow (H871a)] - thou shalt not rebel against him. It is the term commonly used to express a transgression or violation of the covenant. It is a strong expression, implying not only disobedience, but rebellion such as can be committed against God alone.

For he will not pardon your transgressions. This is subjoined as the reason for the preceding cautions. It is founded on the sovereign prerogative, and the immutable character of the Angel, as a holy Being jealous of His honour.

"He will not pardon your transgressions" х pesha` (H6588)] - trangression, rebellion against God. It is, as Gesenius remarks, a stronger word than [haTaa't] sin (Job 34:37). It signifies rebellion that would trample upon and disannul the covenant. Who has the power to forgive sins and transgressions but God only?

For my name is in him. This is an additional reason for their reverent and docile obedience. Not that 'the name of God' would be given to him, or that he would do great and mighty things as acting in the name and by the power of God (for this was done even by the prophets and apostles), but that the whole nature or essence of Divinity was in Him. Accordingly in the following verse He is identified with God. He is frequently called Yahweh (H3068) and 'Elohiym (H430) - a name more excellent than belonged to the most exalted of angelic creatures (Hebrews 1:4). It denotes the fullness of the Godhead" (Colossians 2:9), for 'the name' signifies the nature of the Divine Being-a metonymy commonly used throughout the whole of the Old Testament.

Verse 22. But if thou shalt indeed obey his voice, and do all that I speak - i:e., to you directly, or by Moses. His voice is my voice. In His speaking, I speak.-The bright history opening upon them as a people was contingent on their obedience. On condition of their faithful and continued compliance with the terms of the national covenant, all the promises it held out to them would be redeemed-all the rich blessings it guaranteed would be realized. (The Septuagint here re-inserts Exodus 19:5.)

Then I will be an enemy unto thine enemies, and an adversary unto thine adversaries, х tsorªreykaa (H6887)] - those distressing, harassing, persecuting you. It is a stronger word than "enemies."

Verse 24,25. Thou shalt not bow down to their gods ... The connection is, that when the Canaanites should be dispossessed, and the people of Israel established in the possession of Canaan, which would be accomplished by the unmistakeable interposition of divine power, the latter, as a covenanted people, would still have to obey.

Thou shalt utterly overthrow them, and quite break down their images (cf. Exodus 34:12; Deuteronomy 5:7). This prohibition was particularly directed against the pagan superstition which regarded the gods as closely bound to the land, and the land as belonging to them; and so, in cases of any public calamity, or of invasion, the protection of the gods of the country was propitiated. Thus, in later times, the invading pagans, the progenitors of the Samaritans, honoured Yahweh, together with their own deities (2 Kings 17:24) (Gerlach).

There was no room for tolerance as to the cruel and obscene paganism of the idolatry in that land. They would have to extirpate every vestige of it; and by consecrating themselves to the service of Yahweh as their Cod, they would secure both a long-continued tenure of the land, and an uninterrupted course of prosperity and peace (cf. Exodus 15:26; Psalms 144:12; Isaiah 16:1; Isaiah 65:20).