If a fire breaks out and spreads to thornbushes so that it consumes stacked or standing grain, or the whole field, the one who started the fire must make full restitution. If a fire breaks outThe Hebrew word for "fire" is "אֵשׁ" (esh), which is a common element in the ancient world, often symbolizing both destruction and purification. In the context of Exodus, fire represents a potential for harm that requires careful management. The phrase suggests an accidental or uncontrolled event, emphasizing the unpredictability of life and the need for vigilance. In a spiritual sense, fire can also symbolize trials or divine judgment, reminding believers of the importance of accountability and responsibility. and spreads to thornbushes
The term "thornbushes" refers to the dry, combustible vegetation common in the Middle Eastern landscape. These thornbushes can quickly catch fire, illustrating how small, seemingly insignificant actions can lead to larger consequences. This serves as a metaphor for sin or negligence, which can spread and cause greater harm if not checked. The imagery of thornbushes also recalls the curse of thorns and thistles in Genesis 3:18, symbolizing the fallen state of creation and the need for redemption. so that it consumes stacked or standing grain
Grain, whether stacked or standing, represents sustenance and livelihood in an agrarian society. The destruction of grain by fire signifies a loss of provision and economic stability. This highlights the communal impact of individual actions, as the loss affects not just the owner but the entire community dependent on the harvest. Spiritually, grain can symbolize the Word of God or spiritual nourishment, and its destruction can represent the loss of spiritual truth or vitality. or the whole field
The "whole field" indicates the totality of one's resources or efforts. In biblical times, fields were painstakingly cultivated and represented a significant investment of time and labor. The complete destruction of a field underscores the severity of the loss and the comprehensive nature of the restitution required. This serves as a reminder of the holistic nature of God's justice, which seeks to restore what has been lost or damaged. the one who started the fire
This phrase identifies personal responsibility and accountability. The Hebrew culture emphasized communal living, yet individual actions had significant repercussions. The person who started the fire, whether through negligence or accident, is held accountable for the consequences. This principle of personal responsibility is foundational in biblical ethics, teaching that actions have consequences and that individuals must bear the burden of their choices. must surely make restitution
Restitution involves compensating for loss or damage, reflecting the biblical principle of justice and restoration. The Hebrew word for restitution, "שִׁלֵּם" (shillem), implies making whole or complete. This requirement underscores God's desire for justice and reconciliation, ensuring that wrongs are righted and relationships are restored. In a broader spiritual context, it points to the redemptive work of Christ, who makes restitution for humanity's sins, restoring us to right relationship with God. Persons / Places / Events 1. FireRepresents an uncontrolled element that can cause destruction. In the context of ancient Israel, fire was a common hazard, especially in agricultural settings. 2. ThornbushesThese are often found in fields and can easily catch fire, leading to the spread of flames to more valuable crops. 3. GrainA critical agricultural product in ancient Israel, representing sustenance and economic stability. 4. RestitutionA legal and moral obligation in the Mosaic Law, emphasizing responsibility and justice. 5. The One Who Started the FireThis person is held accountable for their actions, highlighting the importance of personal responsibility. Teaching Points Personal ResponsibilityThe passage underscores the importance of taking responsibility for one's actions, especially when they cause harm to others. Restitution as JusticeMaking restitution is not just a legal requirement but a moral one, reflecting God's justice and fairness. Preventive MeasuresThe passage encourages us to consider the potential consequences of our actions and to take steps to prevent harm. Community ImpactOur actions can have a ripple effect on the community, and we must be mindful of how we affect others. Spiritual AccountabilityJust as we are accountable for physical actions, we are also accountable for our spiritual and moral choices. Bible Study Questions 1. How does the principle of restitution in Exodus 22:6 apply to modern-day situations where we might cause harm to others, intentionally or unintentionally? 2. In what ways can we take preventive measures in our lives to avoid causing harm to others, both physically and spiritually? 3. How does the concept of personal responsibility in this passage relate to the teachings of Jesus in the New Testament? 4. What are some practical ways we can make restitution in our relationships when we have wronged someone? 5. How can understanding the broader biblical principle of restitution help us in our walk with God and our interactions with others? Connections to Other Scriptures Leviticus 6:1-7Discusses restitution in the context of theft and deceit, emphasizing the broader principle of making amends for wrongs. Proverbs 6:27-28Uses fire metaphorically to describe the consequences of foolish actions, reinforcing the idea of personal responsibility. Matthew 5:23-24Jesus teaches about reconciliation and making things right with others, which aligns with the principle of restitution. People MosesPlaces Mount SinaiTopics Break, Breaks, Burning, Burns, Bushes, Catch, Catches, Causeth, Causing, Certainly, Consumed, Corn, Cut, Damage, Destruction, Edge, Field, Fire, Flames, Forth, Full, Fully, Grain, Itself, Kindled, Repay, Restitution, Seize, Shocks, Spreads, Stack, Stacked, Stacks, Standing, Started, Surely, Therewith, Thorn, Thornbushes, ThornsDictionary of Bible Themes Exodus 22:6 4428 corn
4520 thorns
4540 weeds Exodus 22:1-17 5492 restitution Exodus 22:3-9 5483 punishment Exodus 22:3-15 5264 compensation Exodus 22:5-15 5511 safety 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 22:6 NIVExodus 22:6 NLTExodus 22:6 ESVExodus 22:6 NASBExodus 22:6 KJV
Exodus 22:6 Commentaries
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