Exodus 22:28

KJV

Thou shalt not revile the gods, nor curse the ruler of thy people.

KJV (with Strong's)

Thou shalt not revile {H7043} the gods {H430}, nor curse {H779} the ruler {H5387} of thy people {H5971}.

Complete Jewish Bible

"You are not to curse God, and you are not to curse a leader of your people.

Berean Standard Bible

You must not blaspheme God or curse the ruler of your people.

American Standard Version

Thou shalt not revile God, nor curse a ruler of thy people.

Commentary

### 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 21-23](/exodus/21-23 "Exodus 21-23 - The Book of the Covenant")), 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](/exodus/22-21-27 "Exodus 22:21-27 - Laws Concerning the Vulnerable")) 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](/2_samuel/15-1-6 "2 Samuel 15:1-6 - Absalom's Usurpation")).

* **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
* **gods (Hebrew, _ʼĕlôhîym'_):** 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](/psalms/82-6 "Psalm 82:6 - God Judges the Gods"), 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.
* **revile (Hebrew, _qâlal'_):** 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.
* **ruler (Hebrew, _nâsîyʼ'_):** 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.

* [Romans 13:1-7](/romans/13-1-7 "Romans 13:1-7 - Submission to Governing Authorities")
* [1 Peter 2:13-17](/1_peter/2-13-17 "1 Peter 2:13-17 - Submission to Human Authority")
* [Titus 3:1-2](/titus/3-1-2 "Titus 3:1-2 - Be Subject to Rulers and Authorities")

### 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
* **How does my speech, both public and private, reflect my respect for God-ordained authority, even when I strongly disagree with specific policies or decisions?**
* **In what subtle or overt ways might I be "reviling" or "cursing" leaders (civil, judicial, or spiritual) through my words, attitudes, or social media posts?**
* **How can I actively pray for and honor those in authority, even when it is personally difficult or when their actions are disappointing, as a tangible act of obedience to God?**

### FAQ
**Does "the gods" in Exodus 22:28 refer to pagan deities, or something else?**

Answer: While the Hebrew word _ʼělōhîym_ (H430) can indeed refer to pagan deities or even angels, in the specific context of [Exodus 22:28](/exodus/22-28 "Exodus 22:28 - Do Not Revile Authority"), 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](/psalms/82-6 "Psalm 82:6 - God Judges the Gods"), where God Himself addresses human judges as "gods," and by Jesus' own reference to this very passage in [John 10:34-36](/john/10-34-36 "John 10:34-36 - Jesus' Defense of His Divinity") 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](/john/5-27 "John 5:27 - Jesus Given Authority to Judge")). 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](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). 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](/isaiah/53-3 "Isaiah 53:3 - He Was Despised and Rejected")). 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](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Suffering")). 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](/philippians/2-9-11 "Philippians 2:9-11 - Jesus' Exaltation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 23:5

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.

Ecclesiastes 10:20

Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

Jude 1:8

¶ Likewise also these [filthy] dreamers defile the flesh, despise dominion, and speak evil of dignities.

Romans 13:2

Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.

Romans 13:7

¶ Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom fear; honour to whom honour.

Exodus 22:8

If the thief be not found, then the master of the house shall be brought unto the judges, [to see] whether he have put his hand unto his neighbour's goods.

Exodus 22:9

For all manner of trespass, [whether it be] for ox, for ass, for sheep, for raiment, [or] for any manner of lost thing, which [another] challengeth to be his, the cause of both parties shall come before the judges; [and] whom the judges shall condemn, he shall pay double unto his neighbour.