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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
Four Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. [Exodus 22:28]
“Brethren, I did not know that he was the high priest; for it is written, ‘You shall not speak ill of a ruler of your people.’ ” The mildness of this prompt reply shows how calmly he had spoken what he seemed to have uttered in anger, for such a reply could not be given by those who are angered or perturbed. And in the reply, “I did not know that he was the high priest,” he spoke the truth to those who understand him. It is as though he were saying, “I have come to know another High Priest for whose name’s sake I am suffering these injuries—a High Priest whom it is not lawful to revile but whom you are reviling, because in me you hate nothing else than his name.”
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Summary
Exodus 22:28, a pivotal command within the Mosaic Law's "Book of the Covenant," establishes a fundamental principle of societal order and reverence by strictly prohibiting the reviling of "the gods"—understood as human judges or magistrates—and the cursing of civil rulers. This divine injunction underscores the sacred nature of legitimate authority, whether judicial or governmental, emphasizing the imperative of respectful conduct towards those entrusted with upholding justice and maintaining social stability within the Israelite community, thereby serving as a bulwark against anarchy and a call to honor God-ordained offices for the well-being of His people.
Context
Literary Context
Exodus 22:28 is strategically placed within the "Book of the Covenant" (found in Exodus 21, Exodus 22, Exodus 23), a comprehensive collection of civil and religious statutes delivered by God to Moses immediately following the Ten Commandments at Mount Sinai. This section meticulously elaborates on the broader ethical and moral principles of the Decalogue, providing practical legal frameworks for daily life, social justice, property rights, and religious duties for the nascent nation of Israel. Specifically, chapter 22 addresses a diverse range of offenses, including theft, damage to property, and sexual misconduct, culminating in this verse's prohibition against disrespecting authority. The preceding verses (Exodus 22:21-27) particularly highlight God's profound concern for the vulnerable—sojourners, widows, orphans, and the poor—establishing a compassionate and just ethical framework that undergirds the necessity of respecting authorities who are to administer such justice. The entire section aims to cultivate a righteous and orderly society that authentically reflects God's character.
Historical & Cultural Context
At the time these laws were promulgated, Israel was undergoing a profound transformation from a recently liberated, enslaved people to a self-governing nation under a divine covenant. This transition necessitated the establishment of clear lines of authority and a culture of respect for leadership to prevent chaos and ensure the successful formation of a stable, God-honoring community. In the broader ancient Near Eastern context, rulers and judges frequently wielded immense power, often being perceived as divine representatives or even deities themselves. While Israel's strict monotheism fundamentally distinguished it from its polytheistic neighbors, the concept of God appointing human agents to administer justice was a shared understanding. This commandment, therefore, served to sanctify the roles of Israelite judges and rulers, not by deifying them, but by recognizing their divinely appointed function in maintaining order and administering God's justice. The prohibition against cursing or reviling was paramount for preventing sedition and preserving the social fabric, as public disrespect could easily lead to rebellion and societal breakdown, a pattern tragically evident in later Israelite history, such as Absalom's undermining of King David's authority (e.g., 2 Samuel 15:1-6).
Key Themes
Exodus 22:28 contributes significantly to several overarching themes within Exodus and the Pentateuch. Foremost among these is the theme of Divine Authority and Order, underscoring that all legitimate human authority ultimately derives from God. By prohibiting the reviling of judges and rulers, the text reinforces the idea that disrespecting these offices is, in essence, an affront to God Himself, who institutes them for the common good. This command also highlights Justice and Social Order, as the proper functioning of judicial and governmental systems is crucial for a just and stable society. The law aims to prevent anarchy and promote a community where disputes are resolved fairly and peace is maintained. Furthermore, it speaks to Holiness and Ethical Conduct, reflecting God's call for His people to live in a manner that distinguishes them from surrounding nations—a people characterized by respect, order, and adherence to divine statutes, even in their interactions with those in power. This aligns with the broader ethical framework found throughout the Book of the Covenant, which seeks to establish a righteous society based on God's character.
Exposition and Analysis
Key Word Analysis
This plural noun (H430) is most commonly translated "God" when referring to Yahweh, but it can also denote "gods" in the ordinary sense (pagan deities), "angels," or, significantly for this context, "judges" or "magistrates." In Exodus 22:28, the overwhelming scholarly consensus, supported by ancient commentary and other biblical passages like Psalm 82:6, interprets ʼĕlôhîym as referring to human judges. These individuals were considered "gods" in the sense that they served as God's representatives on earth, administering His justice and speaking on His behalf in legal matters. To revile them was, therefore, to revile God's own system of justice.
The verb qâlal (H7043) means to be or make light, figuratively to treat lightly, to curse, despise, or make contemptible. It implies speaking ill of someone, treating them with scorn, or diminishing their honor and authority through verbal abuse, slander, or a general attitude of disrespect expressed through speech. While the verse also uses ʼârar (H779, "curse"), a stronger term implying a more formal execration or calling down of evil, qâlal encompasses the broader spectrum of contemptuous and demeaning speech.
This noun nâsîyʼ (H5387) refers to an exalted one, a king or sheik, captain, chief, governor, or prince. In the Israelite context, it denotes a primary civil leader responsible for governance and the well-being of the people, encompassing various levels of civil authority from tribal chiefs to the eventual monarch. The term signifies the highest civil authority within the community, distinct from the judicial "gods" but equally divinely ordained.
Verse Breakdown
"Thou shalt not revile the gods"
This initial clause prohibits the verbal abuse, contemptuous treatment, or demeaning of those who serve as God's judicial representatives—the judges and magistrates. Given their crucial role in administering divine justice, slandering them was tantamount to showing contempt for God's own legal system and, by extension, God Himself. This command safeguards the integrity and authority of the judicial process, which was indispensable for maintaining order and ensuring justice within the Israelite society.
"nor curse the ruler of thy people"
This second clause extends the prohibition to civil leaders, those who hold governing authority over the community. The use of the stronger term "curse" (ʼârar, H779) against the "ruler" (nâsîyʼ, H5387) underscores the profound gravity of showing extreme disrespect or calling down evil upon the supreme civil authority. This command aims to protect the stability and cohesion of the nation by preventing sedition, rebellion, and the undermining of legitimate leadership, thereby ensuring that the people respect the office and the person holding it for the sake of social peace and national well-being.
Literary Devices
Exodus 22:28 masterfully employs several literary devices to convey its powerful and comprehensive prohibition. The most prominent is Parallelism, specifically Synonymous Parallelism with an intensifying effect. The second clause, "nor curse the ruler of thy people," echoes and amplifies the meaning of the first clause, "Thou shalt not revile the gods." While "revile" (qâlal) and "curse" (ʼârar) are similar in meaning, the latter often carries a stronger connotation of formal execration or calling down evil, indicating an escalation in severity. Similarly, "the gods" (judges) and "the ruler of thy people" represent distinct but complementary spheres of legitimate authority, reinforcing the comprehensive nature of the command: all forms of contemptuous speech against any divinely instituted authority are forbidden. The verse also functions as a concise Legal Aphorism, a memorable and authoritative statement of law, characteristic of the direct and unequivocal style found throughout the "Book of the Covenant." Its brevity and directness make it easily remembered and applied, emphasizing the absolute nature of the prohibition. Furthermore, the use of "gods" to refer to human judges can be understood as a form of Metonymy or Synecdoche, where the title "gods" stands for those who act in God's stead or embody His delegated authority on earth, highlighting the divine sanction behind their office.
Theological and Thematic Connections
Exodus 22:28 articulates a profound theological truth: all legitimate authority, whether judicial or civil, ultimately derives from God. To disrespect or curse those in positions of power is, in essence, to show contempt for the divine order and the God who institutes such offices for the well-being of humanity. This principle establishes the sacredness of governance and the importance of maintaining social order as a reflection of God's own character, which is one of order, justice, and peace. It calls believers to a posture of respect and submission to authority, not out of blind obedience to flawed individuals, but out of reverence for the divine institution they represent, even when their actions may be imperfect. This foundational command aims to prevent anarchy and foster a society where justice can be administered and peace can prevail, reflecting God's desire for a well-ordered community.
Reflection and Application
Exodus 22:28 remains remarkably relevant for believers today, challenging us to deeply consider our attitudes and speech towards those in authority. In an age characterized by rampant criticism, often vitriolic public discourse, and the ease of online anonymity, this verse calls us to a significantly higher standard. It reminds us that while we possess the right to voice concerns, advocate for justice, and even protest injustice, our critique should never devolve into contemptuous reviling or cursing of the office itself. Whether it's a judge, a government official, a spiritual leader, or even a community elder, the command to honor the position, if not always the person, is paramount. This does not imply condoning corruption, injustice, or incompetence; rather, it mandates that our engagement be characterized by respectful dialogue, earnest prayer, and appropriate, lawful action, rather than undermining the very fabric of societal order through slander, contempt, or rebellion. Ultimately, our respect for human authority stems from our profound respect for God, who sovereignly ordains all authority.
Questions for Reflection
FAQ
Does "the gods" in Exodus 22:28 refer to pagan deities, or something else?
While the Hebrew word ʼělōhîym (H430) can indeed refer to pagan deities or even angels, in the specific context of Exodus 22:28, the overwhelming scholarly consensus and internal biblical evidence indicate it refers to human judges or magistrates. These individuals were considered "gods" in the sense that they acted as God's representatives on earth, administering His justice and speaking with His authority in legal proceedings. This interpretation is strongly supported by Psalm 82:6, where God Himself addresses human judges as "gods," and by Jesus' own reference to this very passage in John 10:34-36 when defending His divine claims. Therefore, the command is primarily against reviling those who serve in judicial capacities within Israel, as their office is divinely sanctioned.
Christ-Centered Fulfillment
Exodus 22:28 finds its ultimate Christ-centered fulfillment not only in Jesus' perfect submission to God-ordained authority but also in His very person as the perfect Judge and Ruler. While earthly judges and rulers are fallible and often fail to uphold justice, Jesus Christ is the righteous Judge of all the earth, whose judgments are always true and just, for the Father "has given him authority to execute judgment" (John 5:27). He is the true "Ruler of His people," the King of Kings and Lord of Lords, to whom all authority in heaven and on earth has been given (Matthew 28:18). Unlike human authorities who can be justly critiqued or even reviled for their corruption, Jesus never deserved contempt; yet, He was reviled, cursed, and crucified by the very people He came to save, becoming "despised and rejected by men" (Isaiah 53:3). In His suffering, He perfectly fulfilled the law by enduring unjust treatment without reviling in return, setting the supreme example for believers to follow: "When he was reviled, he did not revile in return; when he suffered, he did not threaten" (1 Peter 2:23). Ultimately, this command points to the coming of the one true Authority, Jesus Christ, before whom every knee will bow and every tongue confess His Lordship, acknowledging His supreme and unchallengeable rule, a day when all reviling will cease in the presence of the perfectly just King (Philippians 2:9-11).