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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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Those emotions therefore which are morally good are the first fruits of our senses, whereas the others are of common and indifferent stock. This classification was used by Moses, following in that respect the language of the Jews, in his reference to the threshing floor of the law: “The tithes of your threshing floor and of your wine vat you shall not delay to pay: you shall give the firstborn of your sons to me.” All the morally good emotions of your senses are the first fruits of the threshing floor of the soul in such a manner as grain is separated in an actual barn floor.
The law says, “You shall not delay in offering your tithes and first fruits.” But grace says, “If you wish to be perfect, go, sell all that you have and give to the poor.”
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Summary
Exodus 22:29, a foundational statute within the "Book of the Covenant," articulates a core principle of divine ownership and human obligation: the prompt and unreserved dedication of the "first" and "best" of all increase to God. This command encompasses both the initial yield of agricultural produce—the first of ripe fruits and pressed liquids—and the most precious human gift, the firstborn son. It profoundly underscores the necessity of immediate and willing acknowledgment of God's absolute sovereignty as the ultimate provider, fostering a spirit of deep gratitude, unwavering trust, and faithful obedience within the covenant community.
Context
Literary Context
Exodus 22:29 is strategically placed within the "Book of the Covenant" (Exodus 20:22-23:33), a divinely revealed legal code given to Moses immediately following the monumental Ten Commandments. While the Decalogue (Exodus 20) establishes the overarching moral and theological framework for Israel's relationship with Yahweh and with one another, chapters 21-23 meticulously elaborate upon these broad principles, translating them into practical civil, social, and ceremonial statutes for the nascent nation. This particular verse is situated within a segment of laws pertaining to various offerings, tithes, and religious duties, emphasizing the sanctity of God's claim over all life and material possessions. It serves as a foundational declaration, setting the stage for a society whose very fabric is interwoven with divine law, worship, and the recognition of God's supreme authority.
Historical & Cultural Context
In the broader ancient Near East, the practice of dedicating firstfruits and firstborn was not entirely unique; various pagan cultures offered initial produce or offspring to their deities, often as a means of appeasement or to ensure fertility. However, Israel's practice, as commanded in Exodus 22:29, was profoundly distinct. It was directed exclusively to Yahweh, the one true God, highlighting His unique covenant relationship with His chosen people and His absolute sovereignty over all creation. Israel was fundamentally an agrarian society, with its sustenance directly dependent on the land's yield and the fertility of their livestock and families. The command to offer the "first" was, therefore, a radical act of faith, demanding that the Israelites trust God for the remainder of the harvest and for future offspring, even before the full abundance was secured. This immediate dedication, emphatically underscored by the phrase "Thou shalt not delay," was a tangible expression of their dependence and gratitude, fundamentally differentiating their worship from the often transactional offerings of surrounding pagan cultures, a distinction consistently reinforced in other commands regarding offerings throughout the Pentateuch and Deuteronomy.
Key Themes
Exodus 22:29 powerfully contributes to several overarching theological and narrative themes within Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Sovereignty and Ownership, asserting God's absolute claim over all creation, including the land's produce and human life itself. This verse also develops the theme of Covenant Obedience and Trust, requiring the Israelites to demonstrate their faith through prompt and willing compliance, thereby affirming their commitment to the covenant relationship. The concept of giving the "first" introduces the theme of Sacrificial Giving and Honoring God, establishing the principle that God is to be honored with the very best, not with leftovers, as a primary act of worship. Furthermore, the command concerning the firstborn son subtly introduces the theme of Redemption, which is later elaborated upon in passages like Exodus 13:11-16, where the firstborn are redeemed through substitution, foreshadowing a deeper theological truth about God's provision for sin.
Exposition and Analysis
Key Word Analysis
The Hebrew verb אָחַר (H309, ʼâchar') means "to loiter (i.e. be behind); by implication to procrastinate; continue, defer, delay, hinder, be late (slack), stay (there), tarry (longer)." Its prominent inclusion in this command transforms it from a mere obligation into a profound test of the heart's disposition. It is not sufficient merely to offer; one must offer promptly, without hesitation, reluctance, or a calculating spirit. This immediacy signifies a spirit of willing obedience, unwavering trust in God's ongoing provision, and an unreserved recognition that the gift is not merely a payment but a joyful acknowledgment of divine ownership. Delaying, conversely, implies a lack of faith, a desire to hold back, or a questioning of God's inherent right to the first and best.
The Hebrew noun בְּכוֹר (H1060, bᵉkôwr') derives from a root meaning "to be firstborn; hence, chief; eldest (son), firstborn(-ling)." In ancient Israelite society, the firstborn son held a position of profound preeminence, inheriting a double portion of the family's estate and bearing the responsibility of carrying on the family name and legacy. God's specific demand for the "firstborn of thy sons" underscores His absolute sovereignty over life itself, particularly over the most significant and promising member of the family line. This claim establishes that even the most cherished human gift belongs ultimately to Him.
The Hebrew verb נָתַן (H5414, nâthan') is a primitive root with an exceptionally wide latitude of application, meaning "to give, used with greatest latitude of application (put, make, etc.)." Its usage here, "shalt thou give unto me," emphasizes the act of dedication and surrender. It is not merely an act of presenting, but of transferring ownership and acknowledging God's prior claim. This verb highlights the active participation and intentionality required from the Israelite in fulfilling this covenantal obligation, signifying a deliberate act of worship and submission to divine authority.
Verse Breakdown
"Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors"
This initial clause establishes a clear and urgent imperative concerning agricultural produce. The phrase "Thou shalt not delay" (לֹא תְאַחֵר, lo' t'acher) powerfully emphasizes the urgency and critical importance of immediate obedience. The "first" (מְלֵאָה, H4395, mᵉlêʼâh, meaning "fulness, abundance" of the grain harvest, referring to the earliest and most abundant yield) and "liquors" (דֶּמַע, H1831, demaʻ, referring to the juice from the winepress and olive press, i.e., the first pressings of wine and oil) were to be promptly dedicated to God. This command ensured that God was acknowledged as the ultimate source of all agricultural bounty and that His rightful claim was honored before any personal consumption or storage. It was a profound act of faith, requiring the Israelites to trust God for the full, subsequent harvest yet to come.
"the firstborn of thy sons shalt thou give unto me"
This second clause extends the principle of "first" from the agricultural realm to the human sphere, specifically concerning the firstborn male child. As previously noted, the firstborn son held immense significance in ancient Israelite society. God's demand for the "firstborn of thy sons" (בְּכוֹר בָּנֶיךָ, b'kôr bāneḵā) underscored His absolute sovereignty over life itself, particularly over the most significant and promising member of the family. While this command initially implied a literal dedication, later biblical passages clarify that the firstborn sons were to be redeemed through a substitutionary sacrifice or by the dedication of the Levites, as seen in Exodus 13:13 and Numbers 3:46-48. This demonstrated that while God had an inherent claim on all life, His ultimate desire was for redemption and relationship, not human sacrifice.
Literary Devices
Exodus 22:29 employs several potent literary devices to convey its divine mandate with clarity and force. The primary device is Imperative/Command, utilizing direct prohibitions ("Thou shalt not delay") and positive commands ("shalt thou give unto me") to articulate God's non-negotiable will. This direct address underscores the absolute authority of the divine lawgiver and the expected immediate and unquestioning obedience from the Israelites. There is also clear Parallelism between the two clauses: the "first of thy ripe fruits, and of thy liquors" is structurally and conceptually paralleled by "the firstborn of thy sons." This mirroring emphasizes that God's comprehensive claim extends equally to both the material sustenance derived from the land and the very continuation of the human family line, highlighting His comprehensive sovereignty over all aspects of life. Furthermore, the concept of "firstfruits" and "firstborn" functions as powerful Symbolism. The "first" represents not merely the initial portion but the best, the most valuable, and the promise of what is to come. By dedicating the first, the Israelites symbolically dedicated the whole, acknowledging that all blessings originate from God and are ultimately His. This act of giving the first also symbolizes a profound act of Faith, as it required trusting God for the subsequent harvest and for the future of their family, rather than holding back out of fear or self-preservation.
Theological and Thematic Connections
Exodus 22:29 profoundly articulates God's absolute sovereignty and ownership over all creation and humanity. It establishes the foundational principle that all blessings, whether agricultural abundance or the gift of life and progeny, originate from Him and are therefore ultimately His. The command for immediate dedication of the "first" cultivates a theology of prompt, willing, and unreserved obedience, demonstrating a heart of trust and gratitude rather than reluctance or calculation. This act of giving the best, without delay, is a tangible expression of the covenant relationship, where Israel acknowledges God as their supreme Provider, Sustainer, and Lord. It foreshadows the broader biblical theme of giving God our "first and best" in all areas of life, recognizing His preeminence and our complete dependence upon Him, thereby transforming an obligation into an act of worship.
Reflection and Application
Exodus 22:29, though rooted in ancient Israel's agrarian society and specific covenant laws, offers timeless and profound principles for contemporary believers. It challenges us to deeply examine our priorities and the disposition of our hearts towards God in every sphere of our lives. The emphatic command "Thou shalt not delay" compels us to honestly consider whether we are truly giving God our "first and best"—of our time, our talents, our financial resources, and our deepest affections—or merely offering Him what is left over after our own desires and perceived needs have been met. True faith, as exemplified here, expresses itself not in reluctant compliance but in prompt, willing, and generous obedience, born from a humble acknowledgment that all we possess is a gracious gift from His hand. This verse calls us to cultivate a posture of profound gratitude, recognizing God's unfailing provision and sovereign claim in every aspect of our existence. It reminds us that our offerings are not a means to earn His favor, but rather a joyful response to His prior grace, an act of worship that affirms His rightful and supreme place as Lord of all.
Questions for Reflection
FAQ
What does "liquors" refer to in this verse?
In Exodus 22:29, "liquors" (Hebrew: דֶּמַע, demaʻ, H1831) refers specifically to the juice or liquid produce from the winepress and the olive press. These were essential agricultural products in ancient Israel, representing the yield of grapes for wine and olives for oil. The command to offer the "first" of these "liquors" meant dedicating the initial and best portion of the newly pressed wine and oil to God, signifying His ownership and blessing over these vital resources, just as He claimed the first of the grain harvest.
Why was it so important not to "delay" these offerings?
The prohibition against delay (לֹא תְאַחֵר, lo' t'acher, H309) was crucial because it spoke directly to the attitude and heart behind the offering. Delaying implied a lack of trust, a reluctance to part with one's possessions, or a questioning of God's right to the first and best. Prompt obedience, on the other hand, demonstrated genuine faith, a willing spirit, and a deep sense of gratitude for God's provision. It was an immediate acknowledgment of His sovereignty and a tangible expression of the covenant relationship, underscoring that true worship is characterized by a ready and eager heart, as seen in other calls for immediate obedience throughout the Law.
What happened to the "firstborn of thy sons" after they were given to God?
While Exodus 22:29 states, "the firstborn of thy sons shalt thou give unto me," later biblical passages clarify that this did not mean human sacrifice, which was strictly forbidden by God (e.g., Deuteronomy 18:10). Instead, the firstborn sons were to be "redeemed" or "bought back" from direct service to God. This redemption could occur through a substitutionary animal sacrifice, such as a lamb or a donkey (as described in Exodus 13:13), or, more broadly and permanently, through the dedication of the entire tribe of Levi. The Levites were set apart to serve God in place of all the firstborn sons of Israel, as detailed in Numbers 3:40-51. This system underscored God's inherent claim on the firstborn but provided a merciful and redemptive alternative to literal dedication, pointing to a greater redemptive plan.
Christ-Centered Fulfillment
Exodus 22:29 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who embodies the "first" in every redemptive sense. He is the preeminent "firstborn" – not merely of Mary, but as the firstborn of all creation, through whom all things were made and in whom all things hold together. Just as the firstborn sons of Israel were dedicated to God, Jesus, as God's own beloved Son, was perfectly dedicated, offering Himself as the ultimate, unblemished sacrifice. He is also the glorious "firstfruits" of the resurrection, guaranteeing the future resurrection of all who believe in Him and are united with Him, as triumphantly declared in 1 Corinthians 15:20 and 1 Corinthians 15:23. The Old Testament principle of redemption for the firstborn sons, where a substitute was offered, powerfully foreshadows Christ's singular and perfect substitutionary atonement. He is the Lamb of God who takes away the sin of the world, the perfect offering given without delay, once for all. Through His complete and sufficient sacrifice, we, who were spiritually "firstborn" in our sin and destined for death, are redeemed and brought into the glorious church of the firstborn whose names are eternally written in heaven. Thus, the ancient command to give the "first" finds its complete and glorious meaning in the One who gave Himself as the ultimate "first" offering, securing our eternal redemption and making us new creations in Him.