But if it happens after sunrise, there is guilt for his bloodshed. A thief must make full restitution; if he has nothing, he himself shall be sold for his theft. But if it happens after sunriseThis phrase indicates a distinction between actions taken during the night and those during the day. In ancient Israel, nighttime was associated with greater danger and uncertainty, as visibility was limited, and the potential for harm was higher. The law reflects a practical understanding of self-defense, where lethal force might be more justifiable at night. The daylight, however, provides clarity and reduces the perceived threat, suggesting that lethal force is not warranted. This distinction underscores the value placed on human life and the importance of justice being tempered with mercy. there is guilt for his bloodshed
The phrase implies accountability for taking a life during the day, even if the person killed is a thief. This reflects the biblical principle that life is sacred, as seen in Genesis 9:6, which emphasizes the sanctity of human life. The law requires that justice be served, and taking a life without just cause incurs guilt. This principle is consistent with the broader biblical narrative that upholds justice and righteousness, as seen in passages like Micah 6:8. A thief must make full restitution
Restitution is a key theme in biblical law, emphasizing restoration and reconciliation. The requirement for a thief to make full restitution aligns with the principle of justice found throughout Scripture, such as in Leviticus 6:1-5, where restitution is required for various wrongs. This reflects God's desire for wrongs to be righted and relationships to be restored. The concept of restitution also points to the ultimate restitution made by Christ, who paid the debt of sin on behalf of humanity. if he has nothing, he himself shall be sold for his theft
This provision addresses the situation where a thief cannot make restitution due to lack of resources. In ancient Israel, selling oneself into servitude was a means of repaying debts, as seen in Leviticus 25:39-43. This reflects the economic realities of the time and the communal responsibility to address wrongdoing. The concept of servitude for debt is also a reminder of the spiritual debt humanity owes due to sin, which is ultimately paid by Christ, who redeems believers from the bondage of sin, as seen in Galatians 3:13. Persons / Places / Events 1. The ThiefThe individual who has committed theft, whose actions and consequences are being addressed in this verse. 2. The VictimThe person from whom something has been stolen, who is entitled to restitution. 3. The Judge or AuthorityThe one responsible for determining guilt and ensuring justice is served according to the law. 4. The CommunityThe broader society that is affected by the enforcement of laws and the maintenance of justice. 5. The Event of TheftThe act of stealing, which is the central issue being addressed in this passage. Teaching Points Justice and RestitutionThe verse underscores the importance of justice and the need for restitution when wrongs are committed. It teaches that actions have consequences, and making amends is a biblical principle. Value of Human LifeThe distinction between night and day in the verse highlights the value of human life and the importance of preserving it, even when dealing with a thief. Responsibility and AccountabilityThe requirement for restitution or being sold into servitude if unable to pay emphasizes personal responsibility and accountability for one's actions. Community and OrderThe enforcement of laws and consequences for theft reflects the need for order and justice within a community, ensuring that peace and trust are maintained. Transformation and RedemptionThe possibility of being sold to pay for theft can be seen as a metaphor for the transformative power of redemption, where one’s past wrongs can lead to a new beginning. Bible Study Questions 1. How does the requirement for restitution in Exodus 22:3 reflect God's character and His desire for justice? 2. In what ways does the distinction between night and day in this verse emphasize the value of human life? 3. How can the principles of restitution and accountability in this passage be applied in modern-day situations of wrongdoing? 4. What are some practical ways we can encourage transformation and redemption in the lives of those who have wronged us or others? 5. How do the teachings in Exodus 22:3 connect with Jesus' teachings on reconciliation and forgiveness in the New Testament? Connections to Other Scriptures Leviticus 6:1-7This passage also deals with restitution for theft and deceit, emphasizing the need for making amends and offering a guilt offering. Proverbs 6:30-31These verses discuss the consequences of theft and the requirement for restitution, even if the thief is driven by hunger. Matthew 5:25-26Jesus speaks about settling matters quickly with an adversary, which can be related to the urgency of making restitution. Ephesians 4:28Paul instructs believers to stop stealing and instead work honestly, highlighting a transformation from theft to generosity. People MosesPlaces Mount SinaiTopics Account, Blood, Bloodguilt, Bloodguiltiness, Blood-guiltiness, Bloodshed, Breaking, Certainly, Dawn, Dies, Full, Guilt, Guilty, Happens, Nothing, Owns, Pay, Repay, Responsible, Restitution, Risen, Shed, Sold, Struck, Sunrise, Surely, Theft, ThiefDictionary of Bible Themes Exodus 22:1-4 5555 stealing Exodus 22:1-5 6206 offence Exodus 22:1-17 5492 restitution Exodus 22:2-3 5944 self-defence Exodus 22:3-9 5483 punishment Exodus 22:3-15 5264 compensation 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 22:3 NIVExodus 22:3 NLTExodus 22:3 ESVExodus 22:3 NASBExodus 22:3 KJV
Exodus 22:3 Commentaries
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