(28) Thou shalt not revile the gods.--The LXX. And Vulgate give the passage this sense; and so it was understood, or at any rate expounded, by Philo (De Vit. Mos. ii. 26) and Josephus (Ant. Jud. iv. 8, ? 10), who boasted that the Jews abstained from reviling the gods of the nations. But the practice of the most pious Israelites in the best times was different (1Kings 18:27; Psalm 115:4-8; Psalm 135:15-18; Isaiah 41:29; Isaiah 44:9-20; Jeremiah 10:11-15, &c.). The gods of the heathen were uniformly, and with the utmost scorn. "reviled." It has been suggested that the true meaning of elohim in this place is "judges" (Rosenmller, Zunz, Herxheimer); but to have that sense, the word requires the article. It is best, therefore, to translate by "God," as is done by De Wette, Knobel, Keil, Kalisch, Canon Cook, &c., and to understand the entire passage as intended to connect the sin of cursing a ruler with that of reviling God, the ruler being regarded as God's representative.

Verse 28.- Law against reviling God, or rulers. It has been proposed to render Elohim here either

1. "God;" or

2. "The gods;" or

3

Matthew Henry's Concise Commentary

22; 1 - 31 Judicial laws. - The people of God should ever be ready to show mildness and mercy, according to the spirit of these laws. We must answer to God, not only for what we do maliciously, but for what we do heedlessly. Therefore, when we have done harm to our neighbour, we should make restitution, though not compelled by law. Let these scriptures lead our souls to remember, that if the grace of God has indeed appeared to us, then it has taught us, and enabled us so to conduct ourselves by its holy power, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, Titus 2:12. And the grace of God teaches us, that as the Lord is our portion, there is enough in him to satisfy all the desires of our souls.

Gill's Exposition of the Entire Bible

Thou shalt not revile the gods,.... Meaning not the idols of the Gentiles, which they reckon gods, and worship as such; which is the sense of Philo, and some others, particularly Josephus (i), who, to curry favour with the Roman emperors given to idolatry, has from hence inserted the following among the laws given to Moses;"let no man blaspheme the gods, which other cities think are such, nor rob strange sacred places, nor receive a gift dedicated to any deity;''but this cannot be the sense of the text, being contrary to Deuteronomy 12:2 nor can it be thought that care should be taken, lest the honour of the Heathen deities should be detracted from; but civil magistrates, the judges of the land, and the like, are meant, who are powers ordained of God, are in his stead, and represent him, and therefore respect should be shown them; nor should they be treated with any degree of slight and contempt, which may discourage and intimidate them, and deter them from the execution of their office: the Targum of Jonathan interprets them of judges very rightly, agreeably to Psalm 82:1 and so Aben Ezra says,"they are the judges and the priests, the sons of Levi, with whom the law is:"

nor curse the ruler of thy people whether civil or ecclesiastic; the last mentioned Jewish writer intend of the king, who is the supreme ruler in things civil, and ought to be honoured and loved, served and obeyed, and not hated and cursed, no, not secretly, not in the bedchamber, nor in the thought of the heart, since not only the thing is criminal but dangerous; it is much if it is not discovered, and then ruin follows upon it, Ecclesiastes 10:20. The Apostle Paul applies it to the high priest among the Jews, who was the ruler in sacred things, Acts 23:5 and may be applicable to the prince of the sanhedrim, or chief in the grand court of judicature; and even to all dignified persons, who ought not to be spoken ill of, and to be abused in the execution of their office, and especially when they perform well.

(i) Antiqu. l. 4. c. 8. sect. 10. Contr. Apion. 1. 2. c. 33.

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