"If a man steals an ox or a sheep and slaughters or sells it, he must repay five oxen for an ox and four sheep for a sheep. If a man steals an ox or a sheepThis phrase addresses the act of theft, specifically of livestock, which was a valuable asset in ancient agrarian societies. Oxen and sheep were essential for agriculture and livelihood, serving as sources of labor, food, and clothing. The commandment against stealing is rooted in the Ten Commandments ( Exodus 20:15), emphasizing the importance of respecting others' property. The focus on oxen and sheep highlights the economic impact of such theft in a community where livestock was a primary measure of wealth. and slaughters or sells it
The act of slaughtering or selling the stolen animal indicates a finality in the theft, as the original owner cannot recover the animal. This reflects a deeper level of wrongdoing, as the thief not only takes the property but also seeks to profit from it. The distinction between slaughtering and selling suggests different motivations and consequences, both of which are addressed by the law. This aspect of the law underscores the seriousness of the crime and the need for restitution. he must repay five oxen for an ox
The requirement to repay five oxen for a stolen ox serves as a deterrent against theft and ensures justice for the victim. The fivefold restitution is significant, as it exceeds the value of the stolen property, reflecting the principle of retributive justice. This principle is seen elsewhere in Scripture, such as in Proverbs 6:31, where a thief must repay sevenfold. The higher restitution for an ox, compared to a sheep, acknowledges the greater economic value and utility of oxen in agricultural work. and four sheep for a sheep
The fourfold restitution for a stolen sheep, while less than that for an ox, still represents a substantial penalty. This reflects the value of sheep in providing wool, meat, and milk. The differentiation in restitution amounts between oxen and sheep indicates a nuanced understanding of economic impact and the need for proportional justice. This principle of restitution is echoed in the New Testament, where Zacchaeus, upon his conversion, promises to repay fourfold to those he has defrauded (Luke 19:8), demonstrating repentance and a commitment to justice. Persons / Places / Events 1. MosesThe author of Exodus, who received the Law from God on Mount Sinai and communicated it to the Israelites. 2. IsraelitesThe recipients of the Law, God's chosen people, who were being formed into a nation with a distinct legal and moral code. 3. Mount SinaiThe place where God gave the Law to Moses, including the commandments and ordinances found in Exodus. 4. Ox and SheepLivestock that were valuable assets in ancient Israelite society, representing wealth and livelihood. 5. ThiefThe individual who unlawfully takes another's property, specifically livestock in this context. Teaching Points The Principle of RestitutionThe law requires not just the return of stolen property but additional compensation, underscoring the seriousness of theft and the importance of justice. Value of LivelihoodThe specific mention of oxen and sheep highlights the importance of respecting others' means of livelihood and the broader implications of theft on community welfare. Moral ResponsibilityThe law reflects a moral responsibility to make amends for wrongs committed, pointing to a heart of repentance and reconciliation. Deterrence and JusticeThe requirement for multiple-fold restitution serves as a deterrent against theft and upholds justice within the community. Spiritual IntegrityBelievers are called to live with integrity, respecting others' property and working honestly, reflecting God's character in their actions. Bible Study Questions 1. How does the principle of restitution in Exodus 22:1 reflect God's justice and mercy? 2. In what ways can the requirement for restitution serve as a deterrent against theft in today's society? 3. How does the concept of restitution in the Old Testament connect with New Testament teachings on repentance and reconciliation? 4. What are some practical ways we can demonstrate respect for others' property and livelihoods in our daily lives? 5. How can the principles found in Exodus 22:1 guide us in resolving conflicts and making amends in our personal relationships? Connections to Other Scriptures Leviticus 6:1-7Discusses restitution for theft and deceit, emphasizing the need for repentance and making amends. Proverbs 6:30-31Highlights the consequences of theft and the requirement for restitution, even if the thief is driven by hunger. Luke 19:8Zacchaeus' promise to repay those he defrauded, illustrating the principle of restitution in the New Testament. Ephesians 4:28Encourages believers to work honestly and share with those in need, contrasting with the act of stealing. People MosesPlaces Mount SinaiTopics Cattle, Death, Exchanged, Flock, Gets, Herd, Kill, Kills, Man's, Money, Nothing, Ox, Oxen, Pay, Payment, Price, Puts, Repay, Restitution, Restore, Sell, Sells, Sheep, Slaughtered, Slaughters, Sold, Steal, Steals, Takes, Theft, ThiefDictionary of Bible Themes Exodus 22:1 4684 sheep
5157 head
5264 compensation
5378 law, OT Exodus 22:1-4 5555 stealing Exodus 22:1-5 6206 offence Exodus 22:1-17 5492 restitution Library Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical CouncilsParable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated …
J. W. McGarvey—The Four-Fold Gospel A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 22:1 NIVExodus 22:1 NLTExodus 22:1 ESVExodus 22:1 NASBExodus 22:1 KJV
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