(2) Thou shalt not follow a multitude to do evil . . . --It is perhaps true that the offence especially condemned is joining with a majority in an unrighteous judgment; but the words of the precept extend much further than this, and forbid our being carried away by numbers or popularity in any case. Vox populi vox Dei is a favourite maxim with many, but Scripture nowhere sanctions it. Job boasts that he did not fear a great multitude (Job 31:34). David says that the "ten thousands of the people set themselves against him round about" (Psalm 3:6). The prophets had always the multitude against them. "Strait is the gate, and narrow is the way," said our blessed Lord, "which leadeth unto life, and few there be that find it." But 'wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat" Matthew 7:13-14). We must be prepared to face unpopularity if we would walk in accordance with the Law of God.

Verse 2. - Thou shalt not follow a multitude to do evil. Rather, "Thou shalt not follow a multitude to evil." A law alike for deed, for word, and for thought. The example of the many is to be shunned. "Wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat." But "strait is the gate and narrow is the way, which leadeth unto life; and few there be that find it" (Matthew 7:13, 14). It is extraordinary that so many, even of professing Christians, are content to go with the many, notwithstanding the warnings against so doing, both of the law and of the Gospel. Neither shalt thou speak, etc. Rather, "Neither shalt thou bear witness in a cause to go aside after a multitude to put aside justice." The general precept is followed by a particular application of it. In judging a cause, if thou art one of the judges, thou shalt not simply go with the majority, if it he bent on injustice, but form thine own opinion and adhere to it.

23:1-9 In the law of Moses are very plain marks of sound moral feeling, and of true political wisdom. Every thing in it is suited to the desired and avowed object, the worship of one only God, and the separation of Israel from the pagan world. Neither parties, friends, witnesses, nor common opinions, must move us to lessen great faults, to aggravate small ones, excuse offenders, accuse the innocent, or misrepresent any thing.Thou shalt not follow a multitude to do evil,.... The Targums of Jerusalem and Jonathan add, but to do good. As in private life, the examples of the many, who are generally the most wicked, are not to be followed, though they too often are; examples, and especially of the multitude, having great influence, and therefore to be guarded against; so in public courts of judicature, where there are many judges upon the bench, if one of them is sensible that the greater part go wrong in their judgment of a case, he ought not to follow them, or be influenced by them, but go according to the dictates of his own conscience, and the evidence of things as they appear to him, and neither agree to justify the wicked, nor condemn the righteous:

neither shall thou speak in a cause to decline after many to wrest judgment; or "thou shalt not answer" (r); either in pleading in a cause, and taking the side of it the majority is on, and for that reason, though it is a manifest perversion of justice; or by giving a vote on that side, and on that account, whereby a wrong judgment passes; and this vote given either according to the number of witnesses, which ought not always to be the rule of judgment; for it is not the number of witnesses, but the nature, evidence, and circumstances of their testimony, that are to be regarded: Jarchi says, in judgments of life and death, they go after the mouth of one witness to absolve, and after the mouth of two to condemn: or according to the number of judges on the bench, and their superiority in years and knowledge; and so some render the word, "after the great ones" (s); for a judge is not to be influenced by names or numbers in giving his vote, but to judge according to the truth of things, as they appear to him: hence the Jews say, that the younger or puisne judges used to be asked their judgment first, that they might not be influenced by others superior to them; and a like method is taken with us in the trial of a peer, the younger lords always giving their opinion first: as to the number of votes by which a cause was carried in court, it is said (t), not as the decline to good, is the decline to evil; the decline to good, i.e. to absolution, is by the sentence of one (a majority of one); the decline to evil, i.e. to condemnation, is by the mouth or sentence of two, a majority of two.

(r) "neque respondeas", Tigurine version; "non respondebis", Pagninus, Montanus, Vatablus, Drusius. (s) "post potentiores", Junius & Tremellius; "post magnos", Lyra, Cartwright. (t) Misn. Sanhedrin, c. 1. sect. 6.