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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 22:25–31.
Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity (Exo 22:25), as in that case, Neh 5:5, Neh 5:7. And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry. 2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, Exo 22:26, Exo 22:27. Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted.
II.A law against the contempt of authority (Exo 22:28):
Thou shalt not revile the gods, that is, the judges and magistrates, for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that despise dominion, and speak evil of dignities, Jde 1:8. Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people; no, not though the ruler was then his most unrighteous persecutor, Act 23:5; see Ecc 10:20.
III.A law concerning the offering of their first-fruits to God, Exo 22:29, Exo 22:30.
It was appointed before (ch. 13), and it is here repeated: The firstborn of thy sons shalt thou give unto me; and much more reason have we to give ourselves, and all we have, to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best.
IV.A distinction put between the Jews and all other people:
You shall be holy men unto me; and one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts (Exo 22:31), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
It appears also that one who does not give back his pledge to a poor man stands condemned with God, for the following threat is directed against such a one: “He who does not receive back his pledge will cry to me,” says the Lord, “and I will hear him because I am compassionate.”[Of old] it was wicked and unlawful to gather the sheaves left after the harvest, or to glean the vines after the vintage or to gather up the olives that remain after the trees were picked, because these things were to be left for the poor. Now if this was commanded of those who were under the law, what shall we say of those who are in Christ? To them the Lord says, “Unless your justice abound more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven.”
It appears also that one who does not give back his pledge to a poor man stands condemned with God, for the following threat is directed against such a one: “He who does not receive back his pledge will cry to me,” says the Lord, “and I will hear him because I am compassionate.”[Of old] it was wicked and unlawful to gather the sheaves left after the harvest, or to glean the vines after the vintage or to gather up the olives that remain after the trees were picked, because these things were to be left for the poor. Now if this was commanded of those who were under the law, what shall we say of those who are in Christ? To them the Lord says, “Unless your justice abound more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven.” .
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Summary
Exodus 22:27 serves as a powerful conclusion to a specific legal injunction within the Book of the Covenant, revealing the profound compassion and righteous character of God. It mandates that if a poor person's garment is taken as collateral for a loan, it must be returned by nightfall, recognizing its indispensable role as their sole covering for warmth and sleep. The verse underscores God's active attentiveness to the desperate cries of the vulnerable and grounds this divine command in His inherent nature as "gracious," demonstrating that His laws are not arbitrary but flow directly from His deep mercy and concern for humanity's well-being.
Context
Literary Context
This verse is an integral component of the "Book of the Covenant" found in Exodus 20:22-23:33, a foundational collection of civil and social laws given to Israel immediately following the Ten Commandments. These statutes provide practical applications for daily life, elaborating on the broader principles of justice, righteousness, and holiness. Specifically, Exodus 22:25-27 addresses laws concerning loans, interest, and pledges, with a particular focus on protecting the economically disadvantaged. Verse 27 functions as the divine rationale and enforcement mechanism for the preceding command in Exodus 22:26, which explicitly states that a poor person's cloak taken as a pledge must be returned by sunset. This structural placement highlights that God's laws are not merely punitive but are deeply rooted in an understanding of human need and a profound commitment to justice and mercy for the most vulnerable members of society.
Historical & Cultural Context
In ancient Israel, particularly among the impoverished, the outer garment or cloak (often referred to as simlah or salmah) was far more than just an item of clothing. It served multiple essential functions: it was a blanket at night, a bedroll, and often the only means of shelter or protection against the elements, especially the cold desert nights. For an impoverished individual, this garment was frequently their sole valuable possession and their only means of warmth and protection. To deprive someone of this item, even as a legitimate pledge for a loan, was tantamount to leaving them exposed to the harsh environment and risking their very survival. The Mosaic Law, as reiterated in Deuteronomy 24:12-13, emphasizes the life-sustaining function of the garment and frames its return as an act of righteousness before God. This cultural understanding illuminates the severity of the potential hardship and the profound compassion underlying God's specific injunction.
Key Themes
Exodus 22:27 contributes significantly to several major theological and narrative themes found throughout the Book of Exodus and the broader Pentateuch. Firstly, it powerfully underscores the theme of Divine Justice and Compassion, demonstrating God's active concern for the poor and marginalized. His laws are designed to protect the vulnerable, reflecting His righteous character. Secondly, the verse highlights the theme of God's Responsiveness to Human Suffering, showing that the cries of the oppressed do not go unheard but rather elicit a direct divine response. This reinforces God's immanence and His personal engagement with His people's plight, a theme echoed in the liberation from Egypt itself, where God "heard their groaning" (Exodus 2:24). Finally, the declaration "for I am gracious" reveals the foundational theme of God's Gracious Character (Hebrew: ḥannûn), establishing that His laws are not arbitrary but flow from His inherent benevolence and mercy. This attribute is central to God's self-revelation, as seen in Exodus 34:6-7, and serves as the ultimate motivation for His ethical demands on Israel.
Exposition and Analysis
Key Word Analysis
From the root meaning "to cover," this noun refers to a garment or covering that provides protection or concealment. In this context, it specifically emphasizes the essential nature of the cloak as the poor person's sole means of protection against the elements, highlighting its vital role for warmth and survival, especially at night. It signifies a fundamental necessity rather than a luxury, underscoring the dire need it fulfills.
This primitive root verb means "to shriek" or "to cry out," often implying a desperate call for help or an appeal due to distress, pain, or oppression. It denotes a situation of extreme need where the individual feels they have no other recourse but to appeal to a higher power. The use of this word underscores the depth of the poor person's suffering and their absolute reliance on divine intervention.
Derived from the verb "to be gracious," this adjective describes God's character as "gracious" or "compassionate." It denotes showing favor or kindness, often stemming from a deep sense of pity and benevolence, especially towards those who are weak or in distress. This attribute is foundational to God's self-revelation (e.g., Exodus 34:6), signifying His inherent disposition to act with unmerited favor and compassion towards His creation, particularly the vulnerable and needy.
Verse Breakdown
"For that [is] his covering only, it [is] his raiment for his skin:"
This initial clause provides the divine rationale for the preceding command to return the cloak. It meticulously emphasizes the singular and essential nature of the garment for the impoverished individual. It is not merely one piece of clothing among many, but "his covering only," serving as his primary protection and warmth, worn directly "for his skin." This highlights the extreme poverty of the individual and the critical, life-sustaining importance of this single item for their well-being and survival against the elements.
"wherein shall he sleep?"
This is a potent rhetorical question that powerfully brings home the human consequence of withholding the garment. It compels the listener (the lender) to confront the stark reality of the poor person's plight: without this cloak, they have no means of sleeping warmly, safely, or with dignity, leaving them vulnerable to the cold and exposed. The question serves as a direct appeal to empathy and moral conscience, making the abstract law intensely personal.
"and it shall come to pass, when he crieth unto me, that I will hear;"
This clause reveals God's active engagement and responsiveness to human suffering. It is a divine promise, assuring that the desperate cries of the oppressed are not ignored but elicit a direct, attentive, and sympathetic response from the divine. This signifies a commitment to divine intervention and justice, indicating that God personally identifies with the plight of the poor and will act on their behalf.
"for I [am] gracious."
This concluding clause provides the ultimate theological foundation for the entire command and God's promised response. God's gracious character (His channûwn nature) is presented as the wellspring of His laws concerning justice and mercy. It signifies that His commands are not arbitrary rules or burdens but flow directly from His inherent compassion, benevolence, and profound desire for the well-being of all, especially those who are most vulnerable and dependent on His care.
Literary Devices
Exodus 22:27 employs several potent literary devices to convey its message with force, clarity, and emotional depth. The most prominent is the Rhetorical Question ("wherein shall he sleep?"), which is highly effective in eliciting empathy and highlighting the critical necessity of the garment. This question is not posed to be answered but to underscore the dire and inhumane consequences of the lender's actions, appealing directly to their moral conscience and implicitly to God's. The verse also powerfully demonstrates Divine Pathos, revealing God's emotional identification with human suffering, particularly through the phrase "when he crieth unto me, that I will hear." This portrays God not as a distant, detached lawgiver but as a compassionate Father who is intimately aware of and responsive to the pain of His people. Furthermore, the declaration "for I [am] gracious" serves as a profound Divine Self-Attestation, grounding the specific legal injunction in God's unchanging, benevolent character. This statement functions as a theological anchor, demonstrating that the law is a direct emanation of God's inherent nature and His unwavering commitment to justice and mercy.
Theological and Thematic Connections
Exodus 22:27 profoundly illustrates God's unwavering commitment to justice and mercy, particularly for the economically vulnerable. It establishes that divine law is not merely a set of rules but a direct reflection of God's own character, demonstrating that true righteousness involves active compassion for the poor and oppressed. The verse highlights God's active listening and responsiveness to the cries of those in distress, assuring that their suffering does not go unnoticed or unanswered. This principle underscores God's role as the ultimate defender of the helpless and the source of all true grace, revealing a God who is intimately concerned with the practical well-being of His people and who acts on behalf of the marginalized.
Reflection and Application
Exodus 22:27 serves as a timeless ethical imperative, calling believers across generations to embody God's profound compassion and justice in their interactions with the world. It challenges us to look beyond mere legalistic adherence and to grasp the spirit of the law—that true righteousness flows from a heart of empathy and mercy, especially towards those who are marginalized or struggling. We are called to be acutely attentive to the needs of the vulnerable in our own communities, recognizing that their "cloak" might manifest today as access to housing, healthcare, education, fair employment, or even emotional support. Our actions, whether in business, personal finance, charitable giving, or advocating for social justice, should consistently reflect God's gracious character, ensuring that we do not inadvertently or intentionally cause undue hardship to others. Furthermore, this verse offers profound comfort and assurance: when we or others cry out in distress, God hears. This divine promise should fuel our prayers, strengthen our trust in His active and gracious intervention, and inspire us to become instruments of His compassion in a broken world.
Questions for Reflection
FAQ
Why was the cloak so important that God commanded its return by nightfall?
In ancient Israel, especially for the poor, the outer garment (cloak or mantle) was not merely clothing but a multi-purpose essential item. It served as their only blanket at night, protecting them from the often cold desert temperatures, which could drop significantly. It could also function as a makeshift bed, a pillow, or even a temporary shelter from the elements. To keep it overnight as a pledge would effectively deprive the poor person of their most basic means of warmth, comfort, and protection, potentially endangering their health, dignity, and even their survival. God's command in Exodus 22:26-27 highlights His profound concern for the most vulnerable members of society and ensures their fundamental needs are met, even within the framework of debt and pledges.
Does this law about pledges apply to all loans, or just specific ones?
This specific law directly applies to pledges taken from the poor, particularly their essential outer garment. However, the underlying principle of compassion, justice, and not exploiting the vulnerable extends far beyond this singular example to encompass all financial dealings and interactions. While the direct application is to a very specific cultural item, the spirit of the law encourages ethical lending practices, fair treatment, and a heart of mercy in all economic interactions, as seen in other passages like Deuteronomy 23:19-20 concerning interest. The overarching focus is on preventing undue hardship for those who are already struggling and ensuring that economic transactions reflect divine righteousness.
What does it mean that God is "gracious" in this context?
When God declares, "for I [am] gracious," He is revealing a fundamental and deeply personal aspect of His character. The Hebrew word channûwn (gracious) signifies His deep compassion, mercy, and willingness to show unmerited favor, especially towards those who are suffering, weak, or in need. In this context, it means that God's command to return the cloak is not an arbitrary rule but flows directly from His inherent nature. He is not indifferent to human suffering; rather, His very being is characterized by benevolence, empathy, and a profound desire to alleviate distress. This attribute underpins all His laws concerning justice and care for the vulnerable, demonstrating that His commands are rooted in divine love and a compassionate heart, as further elaborated in His self-revelation to Moses in Exodus 34:6.
Christ-Centered Fulfillment
Exodus 22:27, with its profound emphasis on divine compassion for the vulnerable and God's gracious responsiveness to the cries of the oppressed, finds its ultimate and most perfect fulfillment in the person and redemptive work of Jesus Christ. Jesus is the very embodiment of God's graciousness, demonstrating the Father's heart for the poor and marginalized throughout His earthly ministry. He consistently identified with the "least of these," ministering to the sick, the outcast, and the economically disadvantaged, often without a place to lay His own head (Matthew 8:20). His teachings, particularly the parable of the Sheep and the Goats in Matthew 25:31-46, explicitly link acts of mercy towards the hungry, thirsty, naked, and imprisoned with direct service to Himself, thereby elevating care for the vulnerable to a central tenet of discipleship. Furthermore, Jesus is the one to whom all humanity can cry out in their distress. As our Great High Priest, He is not one who is unable to sympathize with our weaknesses, but was in all points tempted as we are, yet without sin (Hebrews 4:15). He hears the cries of the brokenhearted and offers true rest to the weary and burdened (Matthew 11:28). Through His ultimate act of grace on the cross, Jesus became the Lamb of God who takes away the sin of the world (John 1:29), providing the ultimate and eternal "covering" for our spiritual nakedness and fulfilling the gracious promise of a God who hears and responds to the deepest cries of humanity.