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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.
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Summary
Exodus 22:31, nestled within the "Book of the Covenant," articulates a foundational divine expectation for Israel to embody holiness, setting them apart for God's exclusive purposes. This overarching principle is concretely manifested through a specific dietary prohibition: the consumption of meat torn by wild beasts is forbidden, as it is considered unclean. The verse thus meticulously links the abstract concept of holiness to tangible, daily practices, underscoring that every facet of Israel's life, including their sustenance, was to reflect their unique covenant relationship with Yahweh and distinguish them from the surrounding pagan nations.
Context
Literary Context
Exodus 22:31 is strategically positioned within the "Book of the Covenant," a pivotal legal corpus spanning Exodus 20:22-23:33. This collection of civil and ceremonial laws was delivered by God to Moses immediately following the Decalogue at Mount Sinai, serving as a practical elaboration of the covenant's ethical and social demands. The preceding verses in Exodus 22 detail statutes concerning property rights, social justice, the protection of the vulnerable (widows, orphans, sojourners), and the sanctity of life. Verse 31 specifically acts as a concluding command in a series of laws addressing various forms of defilement and the sacredness of human and animal life, reinforcing the pervasive theme of holiness that undergirds the entire covenant. It effectively transitions from specific legal cases to a broader, all-encompassing principle of consecrated living.
Historical & Cultural Context
These laws were given to Israel in the immediate aftermath of their miraculous liberation from Egyptian bondage and their establishment as God's chosen nation at Mount Sinai. God's explicit intention was to forge a distinct people, a "kingdom of priests and a holy nation" as declared in Exodus 19:6, set apart from the pervasive idolatry and often morally corrupt practices prevalent among the Canaanite and other ancient Near Eastern cultures. In this historical milieu, the consumption of carrion or animals killed by predators was not uncommon, and various peoples adhered to their own dietary customs, frequently intertwined with their religious beliefs. By prohibiting the consumption of "torn flesh," God not only established a standard of ritual purity but also drew a clear theological and practical boundary for Israel, reinforcing their unique identity and their unwavering commitment to a God who is Himself intrinsically holy, as emphasized in Leviticus 11:44. This particular law, therefore, served as a potent instrument for cultivating a consecrated community, distinct in both practice and identity.
Key Themes
This verse significantly contributes to several overarching theological and narrative themes found throughout Exodus and the Pentateuch. Foremost is the theme of Holiness and Separation. God's intrinsic holiness demands that His covenant people reflect His character by living a life set apart from the defilement of the world. This is not merely ritualistic but encompasses moral and ethical purity. Another crucial theme is Covenant Identity and Distinction. The dietary laws, including this prohibition, served as tangible markers distinguishing Israel from the surrounding pagan nations, reinforcing their unique status as God's chosen possession. Furthermore, the verse touches upon the theme of Purity and Cleanliness, both ritual and moral, emphasizing that defilement, whether from a torn animal or sinful behavior, compromises one's relationship with a holy God. The proper disposal of the defiled meat also subtly highlights the theme of Order and Divine Authority, demonstrating God's meticulous concern for every aspect of His people's lives, from the grand covenant to the mundane details of daily sustenance. These themes collectively underscore God's desire for a people who would visibly embody His sacred character in every sphere of their existence, as elaborated in later laws such as those found in Deuteronomy 14.
Exposition and Analysis
Key Word Analysis
This fundamental Hebrew term denotes that which is "set apart," "consecrated," or "sacred." When applied to God, it describes His absolute transcendence, moral perfection, and unique otherness. When applied to people, places, or objects, it signifies their separation from the common or profane realm and their dedication to God's exclusive service and purpose. Here, it underscores Israel's identity as a people consecrated to Yahweh, called to reflect His own nature and character in their lives, embodying His distinctiveness in a fallen world.
A primitive root meaning "to eat" (literally or figuratively), "consume," or "devour." In this context, it refers to the physical act of ingesting food. The prohibition against eating "torn flesh" highlights that the act of consumption itself can be a point of ritual defilement, directly impacting one's status before a holy God. It emphasizes that even the seemingly mundane act of eating is subject to divine regulation, underscoring the pervasive nature of God's holiness and His desire for His people's purity in all aspects of life.
This specific feminine collective term refers to an animal that has been attacked, maimed, or killed by a wild animal (e.g., a predator like a lion or wolf), rather than being ritually slaughtered according to prescribed methods (e.g., proper bleeding). Such an animal was considered ritually unclean and unfit for consumption by God's holy people. This concept later became a cornerstone of Jewish dietary laws (Kashrut), where trefah denotes non-kosher food. The prohibition was not merely about hygiene but primarily about maintaining ritual purity and the distinctiveness of the covenant community, separating them from practices common among surrounding pagan cultures.
Verse Breakdown
"And ye shall be holy men unto me"
This opening clause serves as the overarching divine command and the theological bedrock of the entire verse. It establishes Israel's fundamental identity and calling: to be a people consecrated to God, reflecting His character and purposes in their entire existence. This holiness is not merely ritualistic or ceremonial but encompasses moral integrity, ethical conduct, and a distinct way of life that sets them apart for God's exclusive possession and service. It is a declaration of their unique covenant status.
"neither shall ye eat [any] flesh [that is] torn of beasts in the field;"
This is the specific application of the preceding holiness command. The prohibition against eating trefah meat served multiple crucial purposes: it ensured ritual purity (as the animal was not properly bled, which was essential for life-blood sanctity), distinguished Israel from surrounding cultures who might consume such carrion, and reinforced the sanctity of life by implying a proper, respectful manner of death for animals consumed. It was a tangible, daily practice through which Israel could live out their set-apart status and demonstrate their adherence to God's standards.
"ye shall cast it to the dogs."
This instruction dictates the proper disposal of the defiled meat. Dogs in ancient Israel were often scavengers, considered unclean animals, and were associated with the wild or the profane. The command to "cast it to the dogs" emphatically conveys that the meat was utterly unfit for human consumption by God's people, reinforcing its defiled status and ensuring that it did not contaminate the holy community. It highlights the importance of physically removing sources of impurity from their midst, maintaining the purity of the camp and its inhabitants.
Literary Devices
Exodus 22:31 effectively employs several literary devices to convey its profound theological and practical message. Metonymy is clearly evident, where the specific dietary prohibition ("flesh torn of beasts") stands in for the broader, more abstract concept of ritual purity and the general call to holiness. The act of abstaining from this particular food becomes a tangible, observable representation of Israel's consecrated status before God. Symbolism is also powerfully at play; the consumption of ritually clean food and the emphatic rejection of defiled meat symbolizes Israel's separation from the defilement of the world and their dedicated commitment to God. Furthermore, there is an implicit contrast drawn between the holy practices commanded for Israel and the unholy, common, or profane practices of the surrounding pagan nations, thereby reinforcing Israel's unique covenant identity and their distinct way of life. The succinctness and directness of the command, followed by a clear directive for disposal, also lend themselves to a sense of divine authority and absolute clarity, leaving no room for ambiguity regarding God's expectations for His people's purity.
Theological and Thematic Connections
Exodus 22:31 profoundly connects to the overarching biblical theme of God's inherent holiness and His unwavering desire for His people to reflect His character. God is intrinsically holy, set apart in His being and actions, and His covenant with Israel called them to live in a manner that mirrored His set-apart nature. This command, though specific to dietary practice, was a tangible expression of a deeper spiritual reality: that Israel's entire life was to be consecrated to God, distinct from the world's defilement. It taught them that holiness permeates all aspects of existence, not just ritual worship or temple service, and that their identity as God's chosen people demanded a life of purity and separation from anything that would defile their relationship with Him. This principle is reiterated throughout the Old Testament, emphasizing that their distinctiveness was a direct consequence of their relationship with a holy God.
Reflection and Application
While the specific dietary restriction concerning meat torn by beasts is part of the Old Covenant ceremonial laws and is no longer binding for New Covenant believers, the underlying principle of holiness remains profoundly relevant and foundational to Christian life. As God's redeemed people, we are still called to be "holy men" and women unto Him, reflecting His character in a world that desperately needs to see it. This means living a life set apart not by external dietary rules, but by internal transformation and ethical conduct that aligns with God's moral will. Our holiness is expressed through purity of heart, integrity in our actions, and a commitment to shun anything that would defile our relationship with God or compromise our witness. It calls us to examine our choices in consumption, entertainment, relationships, and thoughts, asking how each reflects our consecration to Christ. True holiness, for the believer, is a progressive conformity to the image of Christ, empowered by the Holy Spirit, leading to a life that honors God in every sphere.
Questions for Reflection
FAQ
Is this dietary law still binding for Christians today?
No, the New Testament clarifies that the ceremonial dietary laws of the Old Covenant, including the prohibition against eating trefah meat, are not binding for New Covenant believers. Jesus Himself declared all foods clean, as recorded in Mark 7:19, signifying a shift from external ritual purity to internal heart purity. Furthermore, Peter's vision in Acts 10:9-16 explicitly taught that God no longer considers certain foods ritually unclean. The emphasis for Christians shifts from external ritual purity to internal heart purity and moral holiness, which is achieved through faith in Christ and the sanctifying work of the Holy Spirit.
Why did God prohibit eating meat torn by beasts?
God prohibited the consumption of meat torn by beasts primarily for reasons of ritual purity and to reinforce Israel's distinct identity as a holy nation. Animals killed by predators were not ritually slaughtered according to the prescribed methods (which involved draining the blood), rendering their meat unclean and unfit for consumption by a people dedicated to a holy God. This law served to distinguish Israel from surrounding pagan cultures who might consume such carrion, thereby reinforcing their unique covenant relationship with God and their separation from gentile practices. While not the primary reason, such a prohibition also likely had practical health benefits, as consuming the flesh of an animal that died in this manner could pose risks of disease due to improper bleeding and potential spoilage.
Christ-Centered Fulfillment
Exodus 22:31's profound call for Israel to be "holy men unto me" finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the Holy One of God, perfectly embodying the absolute purity, moral perfection, and complete separation from sin that the Old Testament law foreshadowed. The dietary laws, including the prohibition against torn meat, served as a pedagogical shadow, teaching Israel about the pervasive nature of defilement and God's demand for a set-apart people. However, these laws, being external and ceremonial, could not truly make one holy in heart or fundamentally cleanse from sin. Jesus, as the spotless Lamb of God who takes away the sin of the world, offered Himself as the perfect, once-for-all sacrifice, thereby fulfilling the righteous demands of the law and atoning for humanity's sin. Through His atoning work, believers are not merely declared clean but are actually made holy and righteous in God's sight, as affirmed in Hebrews 10:10. The New Covenant shifts the focus from external ritual purity to an internal, spiritual transformation wrought by the Holy Spirit, enabling believers to live out their imputed holiness in practical righteousness. We are now a "holy priesthood" in Christ, as described in 1 Peter 2:5, called to offer spiritual sacrifices and live lives consecrated to Him who has made us holy and called us out of darkness into His marvelous light (1 Peter 2:9).