In all cases of illegal possession of an ox, a donkey, a sheep, a garment, or any lost item that someone claims, 'This is mine,' both parties shall bring their cases before the judges. The one whom the judges find guilty must pay back double to his neighbor. In every case of wrongdoingThe phrase "in every case of wrongdoing" sets the stage for a legal framework that is comprehensive and just. The Hebrew word for "wrongdoing" here is "pesha," which implies a breach of trust or a transgression. This indicates that the law is concerned not only with the act itself but also with the moral and ethical implications of the act. The use of "every" underscores the inclusivity and thoroughness of God's justice system, ensuring that no act of injustice is overlooked. involving an ox, a donkey, a sheep, a garment, or any lost item
This list of items—ox, donkey, sheep, garment, or any lost item—reflects the agrarian society of ancient Israel, where livestock and garments were valuable possessions. The specificity of the items mentioned highlights the practical nature of the law, addressing common disputes in daily life. The Hebrew culture placed significant value on property, and these items represent a person's livelihood and wealth. The inclusion of "any lost item" broadens the scope, emphasizing that God's law is concerned with all aspects of personal property. about which someone says, ‘This is mine,’
The phrase "about which someone says, ‘This is mine,’" introduces the concept of personal claim and ownership. The Hebrew word for "says" is "amar," which can also mean to declare or assert. This reflects the human tendency to claim ownership, whether justly or unjustly. The law recognizes the potential for disputes and false claims, necessitating a system to discern truth and protect rightful ownership. both parties shall bring their cases before the judges
The requirement that "both parties shall bring their cases before the judges" underscores the importance of impartial judgment and due process. The Hebrew term for "judges" is "elohim," which can also mean "gods" or "mighty ones," indicating that judges were seen as representatives of divine justice. This reflects the belief that justice is ultimately rooted in God's character and authority. The process of bringing cases before judges ensures that disputes are resolved fairly and that truth prevails. The one whom the judges condemn
"The one whom the judges condemn" refers to the outcome of the judicial process. The Hebrew word for "condemn" is "rasha," meaning to declare guilty or wicked. This highlights the role of judges in discerning right from wrong and pronouncing judgment. The emphasis is on accountability and the necessity of upholding justice within the community. must pay back double to his neighbor
The requirement to "pay back double to his neighbor" serves as both restitution and deterrent. The Hebrew word for "pay back" is "shalam," which means to make whole or complete. This reflects the biblical principle of restitution, where the wrongdoer must restore what was lost and compensate for the harm caused. The doubling of repayment serves as a deterrent against wrongdoing and underscores the value of integrity and honesty in community relationships. This principle of restitution is a recurring theme in biblical law, emphasizing God's desire for justice and reconciliation. Persons / Places / Events 1. JudgesIn ancient Israel, judges were appointed to resolve disputes and ensure justice according to God's laws. They played a crucial role in maintaining social order and fairness. 2. NeighborThis term refers to fellow members of the Israelite community. The law emphasizes the importance of honesty and integrity in relationships with others. 3. Ox, Donkey, Sheep, Garment, Lost ItemThese represent common possessions in ancient Israelite society. The law covers a range of property to illustrate the principle of restitution. 4. WrongdoingThis refers to any act of dishonesty or theft, highlighting the moral and legal expectations within the community. 5. Double RestitutionThe requirement to repay double serves as both a punishment and a deterrent, emphasizing the value of justice and restitution. Teaching Points Integrity in RelationshipsThe passage underscores the importance of honesty and integrity in dealings with others. Believers are called to uphold truth and fairness in all interactions. Accountability and JusticeThe requirement for double restitution highlights the need for accountability and the pursuit of justice. Christians are encouraged to take responsibility for their actions and seek to make amends when wrongs are committed. Community and ReconciliationThe involvement of judges and the community in resolving disputes points to the importance of communal support and reconciliation. Believers should seek to resolve conflicts in a manner that restores relationships and upholds community harmony. Deterrence of WrongdoingThe law serves as a deterrent against theft and dishonesty. Christians are reminded of the consequences of sin and the importance of living a life that honors God and respects others. Bible Study Questions 1. How does the principle of double restitution in Exodus 22:9 reflect God's character and His desire for justice? 2. In what ways can we apply the concept of accountability and restitution in our modern-day relationships and communities? 3. How does the involvement of judges in resolving disputes in Exodus 22:9 compare to the process of conflict resolution taught by Jesus in Matthew 18:15-17? 4. What are some practical steps we can take to ensure integrity and honesty in our personal and professional lives? 5. How can the principles found in Exodus 22:9 guide us in fostering reconciliation and unity within our church communities? Connections to Other Scriptures Leviticus 6:1-7This passage also deals with restitution and the requirement to make amends for wrongs committed against others, reinforcing the principle of justice. Matthew 18:15-17Jesus teaches about resolving disputes among believers, emphasizing reconciliation and accountability within the community. Proverbs 6:30-31These verses discuss the consequences of theft and the requirement to repay multiple times, aligning with the principle of restitution in Exodus 22:9. People MosesPlaces Mount SinaiTopics Anyone, Ass, Breach, Bring, Case, Cases, Cause, Challengeth, Clothing, Condemn, Condemns, Declare, Donkey, Double, Fraud, Garment, Guilty, Illegal, Judged, Judges, Kind, Loss, Lost, Manner, Matter, Neighbor, Neighbour, Ox, Parties, Pay, Payment, Possession, Property, Question, Raiment, Repayeth, Restore, Says, Sheep, Sides, Somebody, Transgression, Trespass, Trust, Twice, Value, Whereof, Whether, WrongDictionary of Bible Themes Exodus 22:9 4633 donkey
6632 conviction Exodus 22:1-17 5492 restitution Exodus 22:3-9 5483 punishment Exodus 22:3-15 5264 compensation Exodus 22:5-15 5511 safety Exodus 22:7-9 5358 judges 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 22:9 NIVExodus 22:9 NLTExodus 22:9 ESVExodus 22:9 NASBExodus 22:9 KJV
Exodus 22:9 Commentaries
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