Exodus Chapter 22

CHAPTER TWENTY-TWO

LAWS RELATING TO PROPERTY RIGHTS AND SOCIAL EVILS

This chapter continues the judgments which Moses is instructed to place before the people. As the laws on capital punishment point to the sixth commandment, "Thou shalt not kill," this chapter contains legislation concerning property as relating to the eighth commandment, "Thou shalt not steal," It reveals that man's attitude to his fellow-man is based on his attitude to God and His law.

Laws Concerning Property Rights — vv. 1-15.

The right of private property is recog­nised by the rules set out for the guidance of Israel, and proper reimbursement is to be made when those rights are trespassed.

VERSE 1

"If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox" — The first impressive feature of this law is its sound­ness in dealing with thieving. It demands compensation paid to the one suffering loss, a far more just provision than imprisonment which is the normal Gentile punishment. Who advantages from a per­son being placed in a jail? Nobody; in fact many suffer unwittingly on behalf of the thief, for generally taxes are required to upkeep the criminal. But let him be set at work to compensate those who have suffered loss through his crime, and all bene­fit. Notice also the justice revealed in the penalties laid down. It requires more criminal impudence in a thief to carry off an ox than to steal a sheep, beside which, the loss factor was greater. Thus the crime was visited with a heavier penalty. Five oxen had to be restored for one stolen. Such a penalty would be quite profitable to the one suffering loss — if the thief were discovered.

"And four sheep for a sheep" — This penalty of the law applied when David was faced by Nathan in the case of of a poor man whose "one little ewe lamb" was stolen by a ruthless rich man. In legis­lating upon the case (in fact against him­self) David declared that such a man was worthy of death, but, in any case, he should pay fourfold according to the Law (2Sam. 12:6). In giving this decision, David adjudicated upon his own sin, and in a tragic way paid for the stealing of Bathsheba by the lives of four of his own children — though they deserved to die. The children in question were the un­named son of Bathsheba (2Sam. 12:18), Amnon (ch. 13:29), Absalom, (ch. 18:14), and Adonijah (1 Kings 2:25).

This same law was invoked by Zac-chaeus when he promised the Lord that he would "restore fourfold" anything that he had wrongfully taken from others (Luke 19:8).

VERSE 2

"If a thief be found breaking up" — Breaking up defines forcible entry, by dig­ging through a wall into another's pro­perty. Reference to such an action is made in Matt. 24:43. For a spiritual application, see John 10:1.

"And be smitten that he die, there shall no blood be shed for him" — If the intruder was caught in the act and slain, there was no guilt to the one killing him. It was treated as justifiable homicide. In such a case, the avenger of blood was not entitled to proceed against the slayer.

VERSE 3

"If the sun be risen upon him, there shall be blood shed for him" — If the breaking and entering had been attempted in the darkness of night, the defender was excused if, in his defence of his property, he mortally injured the thief. But such vio­lence was inexcusable in the daytime, and the avenger of blood would be justified in proceeding against him, forcing him to the City of Refuge where the case could be properly heard by the judges.

"For he should make full restitu­tion" — Being caught, the thief should make full restitution, by restoring double (v.4).

"If he have nothing, then he shall be sold for his theft" — If he had not suffi­cient to pay, he could be sold. How much better is this law than the modern practice of jailing the criminal, whilst the victim is forced into bankruptcy!

VERSE 4

"If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double" — If the thief was caught before he had killed or disposed of the animals stolen he could restore double instead of fourfold as in v. 1. He thereby lost the amount he had expected to gain, and so felt the power of divine justice (see Isa. 40:2; Jer. 16:18; Rev. 18:6).

VERSE 5

"If a man shall cause a field or vine­yard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution" — This legislated in regard to the crime of trespassing. It ordered that the guilty party, without refer­ence to the quality of the crop damaged, should forfeit an equal amount of his own best produce.

VERSE 6

"If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field be consumed therewith', he that kindled the fire shall surely make restitution" — Such rules as this inculcated care in regard to the prop­erty of others, and encouraged respect for the rights of fellow-Israelites.

VERSE 7

"If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house: if the thief be found, let him pay double" — This and the following verses to v. 13, leg­islated in regard to goods held in trust. If these were stolen, a search had to be made for the thief who then had to make restitu­tion and pay the prescribed penalty (cp. Pro. 6:30-31).

If the trustee was found guilty, he had to make an atonement offering in addition to paying the penalty laid down (Lev. 6:Ι-ό). In a spiritual sense, Israel was found in that category (Jer. 2:26), and had to "pay double" as under the Law (Jer. 16:18).

It is significant that Lev. 6:2 aligns trusteeship with "fellowship." How often have brethren betrayed the Truth left in trust with them, and so "committed a tres­pass... in fellowship."

VERSE 8

"If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods" — The word for "judges" is ha elohim "the mighty ones" as in Exo. 21:6, and in contrast to v. 12 these elohistic judges determined matters of conscience in accordance with the Law of the oath (vv. 10-11) by which the trustee restored the equivalent of the amount stolen with­out additional fee.

At the Judgment Seat of Christ, the Elohim, as his ministering spirits (Heb. 1:14), will hold us accountable for the manner in which we have conducted our­selves as trustees of that committed unto us (Mat. 13:49; 25:14-30; Luke 19:11-26). Note Paul's exhortation on that "delivered to his trust" (1Tim. 1:11, 18) which is today in our care (2Tim. 2:2). We must guard the Truth against those "thieves" who would rob it of its power (John 10:1).

VERSE 9

"For all manner of trespass" — The word is pesha, "revolt," a different word from that appearing in Lev. 6, and here relates to the crime of embezzlement.

"Whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his" — The Hebrew is more dramatic. It reads: "...which one says. That is it!" as though the speaker was actually pointing to the embezzled article.

"The cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay dou­ble unto his neighbour" — Here, again, the word for "judges" is ha elohim. The magistrates in Israel administered the Law of Yahweh, and therefore became His rep­resentatives, as well as representatives of the Elohim of heaven on behalf of whom they acted. See Exo. 18:15-19; 21:6; 22:8-9; Psa. 82:1, 6; John 10:34-35.

VERSE 10

"If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it" — If such an animal could not be found, and there was no certainty that it had been stolen (see v. 12), then restitution must be made. This rule is different from the one concerning money or goods in v. 7. It was probably reckoned that shepherds and herdsmen could generally prevent the theft or hurt of an animal, whereas money is more easily taken.

Again, the spiritual lesson is apparent. Yahweh has delivered His flock into the care of those appointed to take the over­sight thereof, and will hold them account­able for the safety of its members (1Pet. 5:1-4). Christ accounted to his Father for the state of the flock placed in his care (John 17:12).

VERSE 11

''Then shall an oath of Yahweh be between them both" — The trustee was required to proclaim his innocence before Yahweh. This principle will be applied at the Judgment Seat of Christ, as to the way in which the Truth has been maintained in our hands.

"That he hath not put his hand unto his neighbour's goods" — That he has not made improper use of the property against the wishes of the owner.

"And the owner of it shall accept thereof, and he shall not make it good" — The declaration of innocence having been made before Yahweh, should be accepted as genuine. It was done so in faith, recognising that Yahweh will deal with all liars (Rev. 2:18).

VERSE 12

"And if it be stolen from him, he shall make restitution unto the owner thereof — Restitution was required if the animal was taken whilst being held in trust. See Gen. 31:39.

VERSE 13

"If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn" — If an animal were slain by a wild beast, the trustee was free from guilt if he could bring evidence of the killing. Note that Laban did not grant Jacob that concession (Gen. 31:39).

VERSE 14

"And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good" — A person was responsible for that which he borrowed. If it was hurt or stolen whilst the borrower was absent, he must assume responsibility. This would help curtail borrowing. Christ advocated liberality in lending for neces­sary purposes (Mat. 5:42; Luke 6:24-35. Cp. Psa. 37:26; 112:5; Pro. 19:17, and the warning of Pro. 22:27).

VERSE 15

"But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire" —Damage to a thing hired was not to be made good by the hirer, since it was loaned with the profit motive in mind, and the possibility of damage must form part of the calculation upon which the amount of the hire was determined. The Amplified Bible renders the last part of this sentence as "the damage is included in its hire."

Laws Concerning Evil Practices — v. 16 to ch. 23:9.

The judgments now listed relate to punishments for various social evils. In legislating regarding them, the balanced character of Yahweh is revealed. He is severe in punishing evil (vv. 18-20), com­passionate towards the needy (vv. 21-27), deserving of respect and obedience (vv. 28-30), holy in all His ways (v. 31-ch. 23:9).

VERSE 16

"And if a man entice a maid that is not betrothed, and lie with her" — Darby renders "entice" as seduce. In this case, the girl became a consenting party, and the judgment had relation to the crime of seduction if they were not betrothed. If they were betrothed to others, the action was treated as adultery, and both parties were put to death (see Deu. 22:23-24). See the seriousness of this latter crime when considered in a spiritual sense (2 Cor. 11:1-3; James 4:4; Rev. 2:14).

"He shall surely endow her to be his wife" — A dowry was normally paid for a wife (cp. 1Sam. 18:25). In the case cited in the verse before us, the dowry was placed at fifty shekels of silver (Deu. 22:29). By this means, the man attempted to purchase his redemption through the grace of the father.

VERSE 17

"If her father utterly refuse to give her unto him" — The father might con­sider the man to be totally unsuited for his daughter, in which case he had the right to prohibit the marriage.

"He shall pay money according to the dowry of virgins" — A set sum for such a dowry is not listed so that evidently the amount to be paid would be deter­mined according to the circumstances.

VERSE 18

"Thou shalt not suffer a witch to live" — Spiritualism was strictly forbid­den (see Deu. 18:10-11; Lev. 19:26, 31; 20:27; 1Sam. 28:3, 9). It was professedly a league with powers in rebellion against Yahweh. How far it was delusion, and how far imposture, is difficult to say. The word kashaph signifies "to whisper," sig­nifying a spell, to enchant, by which the "witch," like modern spiritualists, was supposed to talk with the dead. But as the dead are unconscious and unknowing, how could this possible! Hence, witch­craft, or spiritualism, is totally opposed to the principles of the Truth, and those prac­tising it are said to have "familiar spirits" (Lev. 19:31; 20:6; Deu. 18:11; 1Sam. 28:3, 9; 2Kings 21:6; 23:24; Isa. 8:19; 19:3). This is from the Hebrew oboth, a word rendered "bottles" (Job 32:19), and likened to the belly.

The Septuagint renders the word as "ventriloquists," apparently because such speak from the belly, or at least the sounds seem to derive there from.

Strong derives the word from a com­mon root with ab, "father," reminding one of the words of the Lord: "Ye are of your father the devil," by which he referred to the flesh. Paul adds: "whose god is their belly," since speaking inwardly from the belly, the spiritualist expressed the feel­ings of the flesh. By the delusion of incan­tations and magical songs, witches, or spiritualists, claimed to speak with the dead, so as to give answers to future or unknown things. They used a special tone of voice, described by Isaiah as "chirping" or "muttering" (Isa. 8:19; 29:4), to help delude their dupes.

In treating with this word, Gesenius states that the "familiar spirit" said to "possess" such a person "specially denotes a python, or a soothsaying daemon." Ref­erence to such is found in Acts 16:16 where a demented woman, described as following Paul and crying out, is said to have been "possessed with a spirit of divi­nation." In the margin, however, the Greek is given as of Python. Python was the name of a fabled serpent dwelling in Pytho, at the foot of Mt. Parnassus, guard­ing the oracle of Delphi. In Greek mythol­ogy it was slain by Apollo, and thence the name was transferred to Apollo. Diviners, soothsayers and ventriloquists were popu­larly regarded as inspired by Apollo.

Witchcraft or spiritualism is not always complete imposture. In Odology, Bro. Thomas points out that it is possible for the "hidden spectral impressions of a seeker" to be so impressed on the sensorium of a highly sensitive medium, that she is able to see, as it were, the image of a person long since dead because the impression of that dead person remains vividly to the mind of the seeker. Hence any "message," is said to be a message from the dead. This is the explanation of any real powers of clairvoyance such as might be claimed. It is not that the medium has any power to speak with the dead whose very "thoughts have per­ished," but that the memory of such a per­son is so powerfully impressed upon the mind of the seeker as to be transmitted on the sensitive and responsive mind of the medium. That was the case, we believe with Saul and the witch of Endor.

Isaiah condemned the practice of a people who should seek the living God, turning, instead, to the dead (Isa. 8:19). In this same passage, he aligns those claim­ing to have "familiar spirits" with the clergy, and urges that their teaching should be compared and rejected in the light of "the law and the testimony" (see Isa. 8:19-20). As the people of Israel were commanded that they should "not suffer a witch to live," so spiritual Israelites should resist the teaching of the clergy who claim to speak for the dead.

VERSE 19

"Whosoever lieth with a beast shall surely be put to death" — Such vile per­versions were practised in connection with some pagan religions, and are some of the "vile affections" to which man has given himself (Rom. 1:26). This disgusting prac­tice of bestiality is said to have formed part of Egyptian religion (Herodotus, 2:46). There was to be no toleration for such actions.

VERSE 20

"He that sacrificeth unto any god, save unto Yahweh only, he shall be utterly destroyed" — Yahweh will not share the loyalty and love due to Him with any other. The flouting of this principle later caused the downfall of Israel at Moab (Num. 25:2). All semblance of false wor­ship was to be abandoned. Persons attempting to instigate or perpetuate relics of pagan religion in Israel were to be pub­licly executed.

VERSE 21

"Thou shalt neither vex a stranger, nor oppress him" — The word "vex" is from the Hebrew yanah and signifies "to rage, be violent, suppress, maltreat, intimi­date."

"For ye were strangers in the land of Egypt" — Having experienced the rigours of Egyptian oppression, Israelites were to treat any stranger in their midst with special consideration. They were to be cognisant of his viewpoint, so that by experience they would "know the heart of a stranger" (Exo. 23:9). They should treat him as one of themselves, extending lov­ing hospitality towards him (Lev. 19:33-34). They were to go out of their way to help him, and relieve him if need be (Lev. 25:6). They were to provide him with food and clothing if he were in want (Lev. 23:22; Deu. 10:18-19; cp. Jer. 7:6; Zech. 7:10; Gal. 6:10). Nevertheless, they must remember that he was a "stranger," and whilst doing all they can to help him, maintain the separateness that the Law enjoined (cp. Exo. 12:43).

VERSE 22

"Ye shall not afflict any widow, or fatherless child" — Yahweh has a special sympathy for widows and orphans who put their trust in him, and His ear is ever tuned to their cries of oppression. Hence, an Israelite, understanding this, would extend whatever help he could to such. God is represented as a Father to the fatherless, and a Judge of widows" (Psa. 68:5), and therefore, any oppressing them should bear in mind that He will extend Himself to vindicate such (see Deu. 10:18; Mat. 19:29; Mk. 10:29-30).

VERSE 23

"If thou afflict them in any wise, and they cry at all unto Me, I will surely hear their cry" — See Deu. 15:9; 24:15; Luke 18:7; Psa. 18:6; James 5:4).

VERSE 24

"And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your chil­dren fatherless" — The wanton neglect of this section of the Law was partly the reason why Nebuchadnezzar, as Yahweh's "servant" (Jer. 25:9) was permitted to take Jerusalem (Jer. 22:3-5; ct. Mat. 19:29).

VERSE 25

"If thou lend money to any of My people that is poor by thee" — This Law relates to loans for the relief of poverty in dire need. In such a case, interest could be charged a foreigner, but not to an Israelite (Deu. 23:20). It does not relate to the loan of money for business or building pur­poses. In the rural society which formed the basis of Israel's national existence, the principle of modern banking was not then practised, though it was in N.T. times (Luke 19:23). Borrowing was for the pur­pose of relieving dire need. Yahweh has special regard to the poor, and in this judg­ment, prohibited the rich from taking an advantage of such. When a poor man had to borrow (most likely taking an advance on his wage, or crop, to obtain food) there was to be no interest charged.

"Thou shalt not be to him as an usurer, neither shalt thou lay upon him usury" — The word "usury" is the Hebrew nesher, "interest," from a root nashar, "to bite" or "strike" with a sting, as a serpent. The word is rendered "bite" in Ecc. 10:8, 11; Jer. 8:17; Amos 9:3, etc. The word does not of itself signify exces­sive interest as in modern usage, but merely an unspecified increase. When an Israelite was in want, he had to be liberally and cheerfully relieved, and the same law holds good in Christ (Mat. 5:42; Luke 6:30-38). See the abuse of this law in Neh. 5:7.

VERSE 26

"If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down" —The greatest consideration is to be shown to the poor. Even if the creditor took a garment as a pledge, it was to be returned by nightfall, in order that he might not be unduly inconvenienced. Certain articles were prohibited for this purpose (Deu. 24:6). Compare the taking of pledges, and the rebuke of Nehemiah (ch. 5).

VERSE 27

"For that is his covering only, it is his raiment for his skin: wherein shall he sleep?" — The garment was the outer, flowing cloak, not needed during the warmth of the day, but certainly required during the coolness of the night. Consider­ation for others was commanded by law under the Mosaic Covenant.

"And it shall come to pass, when he crieth unto Me, that I will hear; for I am gracious" — All share the grace that stems from Yahweh, and His true sons will likewise manifest graciousness to oth­ers (see Exo. 34:6; 2Chr. 30:9; Psa. 86:15). They will be noted for their com­passion (Mat. 5:44-48). The word "gra­cious" is derived from the Hebrew chan-nun, "to bend or stoop in kindness as to an inferior." As Yahweh does that to us, let us do similarly to others.

VERSE 28

"Thou shalt not revile the gods" — The word is elohim, elsewhere rendered "judges" because they dispensed the law on Yahweh's behalf (see Exo. 21:6; 22:8), and the use of the term in Psalm 82:6; 138:1; John 10:34). In reviling the judges who administered the divine law, the peo­ple, in effect, would revile Yahweh.

"Nor curse the ruler of thy people" — The rulers were the leaders in each tribe, and were reckoned as God's representatives.  They occupied  divinely appointed positions, as did those chosen to positions of ecclesial authority in apostolic days (1Tim. 5:17; Heb. 13:7, 17, 24). Compare Paul's citation of the Law in regard to the godless high priest in Acts 23:5, for even an evil ruler was to be respected because of the status he held.

VERSE 29

"Thou shalt not delay to offer the first of thy ripe fruits" — Israelites were called upon to recognise that a bountiful harvest is the result of divine blessing, and, therefore, to instantly and eagerly offer the firstfruits unto Yahweh. The Hebrew has "thy fulness" instead of "thy ripe fruits" (see mg.), and, therefore, did not limit it only to fruits. This law was constantly reiterated: Deu. 26:2-10; Pro. 3:9-10, but was often neglected because of an apathetic attitude on the part of the peo­ple (see Neh. 10:35-36; Mal. 3:8-10).

The law has a spiritual lesson, remind­ing us to recognise that our heavenly Father knows that we have need of the necessities of life, and has promised to supply all such requirements. Out of His bounty given unto us, we should offer the "firstfruits" of our interest and labour. Therefore we should "seek first" the king­dom of God and His righteousness, in con­fidence that all life's necessities will be supplied (Mat. 6:30-34). Those are the firstfruits in which He delights, and those who reveal them will constitute the "first-fruits" of the harvest of the earth to be reaped for His pleasure (1Cor. 15:23; Jas. 1:18; Rev. 14:4).

"And of thy liquors" — The margin gives the Hebrew meaning as tears. The RSV supplies the significance of the term: "the outflow of your presses." These are squeezed out as tears, illustrating the need to give the first of our emotions unto Yah­weh.

"The firstborn of thy sons shalt thou give unto Me" — The firstborn of sons is the "beginning of the family's strength" (Gen. 49:3). The firstborn were given unto Yahweh to indicate that family strength is dependent upon Him. They were redeemed by a monetary payment representing redemption (Exo. 13:13; Num. 3:46-48). The firstborn, as belonging to Yahweh, are mentioned in Exo. 13:12.

The main principle behind the require­ment of this verse is, to put Yahweh first in all considerations. Later, Israel forgot to do so (Mal. 1:5-8) and suffered dire conse­quences as a result.

VERSE 30

"Likewise shalt thou do with thine oxen, and with thy sheep" — With all elements of life which develop from the product of activity. See Deu. 15:19.

"Seven days it shall be with his dam" — From a natural viewpoint, this was an act of kindness to the animal's mother, who needed the newly-born for her comfort and health for that length of time.

The law also has a parabolic meaning. Seven days represent the seven millennia of sin and death to the end of Christ's thousand years' reign (Rev. 21:4), during which the natural things of life continue, until all is offered unto God as the "har­vest" of the world (1Cor. 15:28).

"On the eighth day thou shalt give it Me" — The eighth day points forward to the time beyond the millennium when "God shall be all and in all" (1Cor. 15:28). For this purpose the gospel was impressed upon the people in the judgments affecting everyday life.

VERSE 31

"And ye shall be holy men unto Me" — The word "holy" signifies, to be sepa­rate. Thus Yahweh called His people to be separated unto Him (Exo. 19:5-6; Lev. 11:45; 19:2; Deu. 14:21). The statement: "Be ye holy, for I am holy" (Lev. 20:7) sums up all the requirements of the Law, and of the gospel, for the call of the Truth is a call to God-manifestation. It is designed both to instruct and to change. It is the medium of sanctification (John 17:17), through which a believer is moti­vated to build into his life the characteris­tics of God as they are exhibited in the Son (see Mat. 5:48). Peter summarises all the practical requirements of the gospel by reference to this exhortation of the Law.

"Be ye holy for I am holy" — (1Pet. 1:14-16).

"Neither shall ye eat any flesh that is torn of beasts in the field" — The Law classified animals under the general title of clean and unclean. The former typified Israel; the latter, the Gentiles. By this dis­tinction, Israelites were instructed to observe the habits and characteristics of the various beasts of the field and the birds of the air, that they might spiritually emu­late the desirable characteristics of "clean" beasts and birds, and avoid the undesirable characteristics of "unclean" species. When Peter was shown the vision of animals clean and unclean, and was invited to eat of them indiscriminately, he was reluctant to do so. He learned later that the vision had relation to the preaching of the gospel to Gentiles as well as to Jews, and that he was required to overcome his natural reluctance to include the former in his ministry. The vision he received illustrates the significance of the two classes of beasts. Israelites were educated to avoid "unclean beasts," in order that they might learn the lesson of separateness, and that they might be taught to avoid the "meat" or teachings and ways of Gentilism.

But the ordinance before us goes fur­ther than that. It taught that even clean beasts must not be eaten unless properly killed, and the blood carefully drained therefrom.

The spiritual lesson behind those requirements was that as the eating of meat was parabolically identified with the Word (cp. Peter's vision and the invitation to him to "arise and eat"), so that Word must be properly prepared before its value will be appreciated. There is a need to "correctly divide the Word of Truth" (2Tim. 2:15). Clean meat that is "torn of the beasts in the field" can well be likened to the Word of truth mangled by Gentile teaching and perversions, of which the religious world of today gives ample evi­dence.

"Ye shall cast it to the dogs" — Such meat could be sold to aliens (Deu. 14:21) who are given the title of "dogs" (i.e., unclean animals). See Mat. 7:6; 15:26-27; Phil. 3:2; 2Pet. 2:22; Rev. 22:15).