Êxodo 22

Êxodo 22

Irving Jensen (Online) - Used by Permission View Chuck Swindoll's chart of Exodus, Summary Chart of The Book of Exodus DELIVERANCE FROM OPPRESSION PREPARATION FOR WORSHIP Redemption from Egypt Ex 1:1-18:27 Revelation from God Ex 19:1-40:38 Getting Israel Out of Egypt Getting Egypt Out of Israel! Narration Legislation Birth of Moses Ex 1-2 Call of Moses Ex 3-6 Conflict with Pharaoh Ex 7-10 Exodus from Egypt Ex 11-12 Red Sea Crossed Ex 13-15 Journey To Sinai Ex 16-18 Law Given Ex 19-24 Tent Plan Ex 25-31 Idol Worship Ex 32-34 Tent Built Ex 35-40 Subjection Redemption Instruction Suffering and Liberation of People of God Guidance of God Worship of God Moses and Burdens of Israel Pharaoh and Plagues Upon Egypt Red Sea Deliverance Wilderness Provision Sinai Instructions Bondage and Oppression Deliverance and Provision Law Pattern and Construction Israel in Egypt Ex 1:1-13:16 Israel to Sinai Ex 13:17-18:27 Israel at Sinai Ex 19:1-40:38 God's People Enduring Bondage God's Grace Revealed in Redemption God's Glory Manifested in Worship Egypt 430 Years (15% of Exodus) Wilderness 2 Months (30% of Exodus) Mt Sinai 10 Months (55% of Exodus) From Groaning To Glory! Jensen's Survey of the Old Testament - online Click for Excellent Map of Route of the Exodus Click another Exodus from Egypt Click for Events during the Sojourn at Kadesh-Barnea GENESIS EXODUS human effort and failure divine power and triumph word of promise work of fulfillment a people chosen a people called God’s electing mercy God’s electing manner revelation of nationality realization of nationality SUMMARY OF THE PENTATEUCH (from Believer's Study Bible) Exodus 22:1 "If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for the sheep. he shall: Lev 6:1-6 Nu 5:7 2Sa 12:6 Pr 6:31 Lu 19:8 five oxen: Pr 14:4 Exodus 22 Resources - Multiple Sermons and Commentaries PROTECTION OF PROPERTY: RESTITUTION REQUIRED Are you still hanging in there, reading this section of specific laws. It certainly is less exciting than watching the Red Sea close over and drown the Egyptian army. However it is the Word of God and Paul clearly stated "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work." (2 Ti 3:16-17). It follows that there is truth in chapters 21-23 which will be profitable and in some way train you in righteousness and prepare you for every good work. I won't necessarily recommend memorizing this section, but I would strongly recommend not skipping over it. RECOMMENDATION: As you study these detailed ordinances in Exodus 21-23, keep the overall picture in mind so that you do not become bogged down in what appears to be tedious minutiae. And to help you get a good perspective let me suggest taking 8 minutes to watch the summary by Dr Gene Getz in his Video entitled "The Greatest Commandments". Dr Getz reminds us that the first 4 of the Ten Commandments in Exodus 20 relate to our relationship with God ("vertical") while the last 6 commandments relate to our relationship with each other ("horizontal"). Then in Exodus 21-23 he notes that God focuses primarily on the last 6 commandments spelling out specific details on how the sons of Israel were to interact with one another. Laws about Slaves Laws about Personal Injury Laws about Theft Laws about Crop Protection Laws about Seduction Law about Capital Offenses Laws about Protecting the Vulnerable Laws about Honesty and Justice As you read Exodus 22:1-17 you will encounter " Eleven major cases of theft and damage here establish legal precedents for dealing with the loss of property, safeguarding personal property rights." (Bruckner) Robert Rayburn has an interesting introductory comment - while the laws of the covenant may have some very personal implications for us, they have very clearly public and social implications. Those should not make them less interesting to us, but more. In the case of these laws we are considering tonight and those we considered last time, they provide us with principles of justice and jurisprudence by which human life and society should be judged. It is precisely our departure from these principles as a civilization that is so radically reshaping our public understanding of what it means to be a human being, what justice is, how it ought to be served, and so on. And the proof that our departure is a capital mistake is found on every hand. We must have the confidence to restate our position from the Word of God until the culture realizes what it has lost and wants to get it back again. (Studies in Exodus 21:33-22:15) If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox and four sheep for the sheep - I am from the state of Texas and here we call this "cattle rustling!" The eighth commandment Exodus 20:15 says “You shall not steal," so clearly this law deals with that sin and calls for restitution (assuming the thief is caught!). While thieves may not steal oxen or sheep from you, theft is rampant in our modern society - stolen credit card numbers, fraudulent investments, ponzi schemes, hackers stealing vital information online, and the list goes on. In fact, Israel had it "easy" compared to our corrupt modern society, where men have literally become "inventors of evil" as Paul puts it in Romans 1:30. The ways in which one can steal today are limited only by one's evil imagination on ways to use the internet, WiFi, etc. J Ligon Duncan - If a man steals an ox or sheep and slaughters it or sells it, that shows his intent. He didn’t accidentally walk home with sheep that weren’t his and sell them. It shows that he meant to steal them, he meant to sell them, and he meant to reap the benefit...oxen took a long time to train. They were a more valuable animal and so the restitution is higher....What is the thief trying to do? The thief is trying to enrich himself at the expense of the impoverishment of his victim. Now notice what the law says has to happen in this case. The law says that theft should result in the enrichment of the victim and the impoverishment of the thief. The law is designed to exactly counteract the intention of the thief’s crime. What a tremendous deterrent to the crime itself. The law is designed to ameliorate the harm that has been done to the victim, and to bring upon the perpetrator the same harm that he was ready and willing to bring upon his victim. (Exodus 21:33- 22:15 What God Says About Dogs, Cows & Property Rights) Rayburn - As the crime becomes more deliberate and more malicious the penalties become steeper. The ox is more valuable than the sheep in any case and a trained ox harder to replace. The ox was to the Israelite farm what the family water buffalo is to a Southeast Asian family, almost a member of the family, and took years to train. (Studies in Exodus 21:33-22:15) Slaughters could reflect using it for food or to provide an animal for sacrifice, the latter of course being the ultimate hypocrisy, like the rich drug dealers who give extravagantly to their favorite church! We call that "dirty money!" The word for sheep is really the word for the small “flock-animal” (Durham), which may be either “a sheep or a goat” (UBS Handbook) We see that King David knows this law for when confronted by the prophet Nathan for what amounted to "stealing" another person's (Uriah's) wife (Bathsheba) and their life (Uriah's), "David’s anger burned greatly against the man (THE HYPOTHETICAL CASE PRESENTED BY NATHAN), and he said to Nathan, “As the LORD lives, surely the man who has done this deserves to die. He must make restitution for the lamb fourfold, because he did this thing and had no compassion.” Note that David was even harder than the Law, for he called for the man's death PLUS restitution! In Luke 19:8+ after being saved by grace "Zaccheus stopped and said to the Lord, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much.” Zaccheus' response was unprovoked, clearly reflecting the transforming effect salvation has on one's heart! Paul while not speaking of restitution, does speak of reformation writing "He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need." (Eph. 4:28+) In ancient Israel to lose an ox would be devastating to one's financial well-being. "By way of comparison, consider the plight of a Philadelphia contractor who had all his tools stolen from his truck. Understandably, the workman was distraught because his tools were his livelihood." (Ryken) And if the ox (or sheep) was slaughtered, the evidence of the theft might even be destroyed. On the other hand if the thief was captured, he had to pay 5x (oxen) or 4x (sheep). The greater compensation for oxen presumably reflects their greater usefulness for oxen were used not just for food but also for labor, while sheep did no labor. Victor Hamilton - Here the assessed penalty for the apprehended thief is 300 or 400 percent (atop restitution) if he has irreparably damaged what he stole (22:1 [21:37]), and 200 percent if he has not damaged, either through slaughter or sale, what he stole (v. 4 [3]). In the case where the thief has stolen something and even lied about it under oath, but then returned the stolen material undamaged (Lev. 6:1–7 [5:20–26]), the penalty is 20 percent. The penalty slides downward for returning damaged versus undamaged goods and for apprehension versus voluntarily turning oneself in. Still, restitution is at the heart of every penalty for theft. Even forgiveness does not cancel the need for making amends. (EEC) Exodus 22:2 "If the thief is caught while breaking in and is struck so that he dies, there will be no bloodguiltiness on his account. breaking: Job 24:14 30:5 Hos 7:1 Joe 2:9 Mt 6:19,20 24:43 1Th 5:2 Exodus 22 Resources - Multiple Sermons and Commentaries If the thief is caught while breaking in and is struck so that he dies, there will be no bloodguiltiness on his account - Breaking in (machtereth) is derived from the verb "to dig" (or tunnel - Ezek 8:8, 12:5) and reflects the easiest way to break into an ancient house that had earthen walls. This law gives the property owner the right to defend his property if he catches him breaking in at night, even if he has to kill the thief! There will be no "blood on his hands" (bloodguiltiness), for protecting his own property. However, the next passage gives a significant exception clause to protecting one's property if the crime occurs during the day. The word for breaking in is used in Jeremiah 2:34 “Also on your skirts is found The lifeblood of the innocent poor; You did not find them breaking in. But in spite of all these things." There the charge was that the rich were stealing from the poor, even to the point of committing murder (thus the blood was on their hands). This is a sad description of Judah just prior to her defeat and exile by Babylon, and was one of many sins her people were committing against one another! Hamilton adds this note on Jeremiah 2:34 - "In this prophetic text God has caught Israel red-handed (in flagrante delicto) in the overt course of its covenant violation: “on your clothes men find the lifeblood of the innocent poor, though you did not catch them breaking in.”" Duncan - if the thief is breaking in in the night, then his life is up for grabs. If the owner of the house kills him, that’s just too bad for the thief, even though all he meant to do was steal, he wasn’t trying to kill anyone, he was trying to break in and steal. Why? Because the owner couldn’t know. It could have been someone breaking in to do harm to his family and, in that case, life takes precedence, and the owner of the house has the right to protect his family at the expense of the life of the intruder. But if it’s daytime, and the man sees that it’s a thief breaking in, then he doesn’t have the right to do homicide to protect property. (Exodus 21:33- 22:15 What God Says About Dogs, Cows & Property Rights) Bruckner on why killing allowed at night but not in day - This allowed for the factor of darkness and the increased fear of what cannot be seen at night and the increased possibility of harm to the victim. Traditional interpretation allowed that homicidal intent (on the part of the thief) might be assumed at night, when residents were certain to be at home and were therefore more vulnerable. (UBCS - Exodus) Exodus 22:3 "But if the sun has risen on him, there will be bloodguiltiness on his account. He shall surely make restitution; if he owns nothing, then he shall be sold for his theft. NET Exodus 22:3 If the sun has risen on him, then there is blood guilt for him. A thief must surely make full restitution; if he has nothing, then he will be sold for his theft. NLT Exodus 22:3 But if it happens in daylight, the one who killed the thief is guilty of murder."A thief who is caught must pay in full for everything he stole. If he cannot pay, he must be sold as a slave to pay for his theft. ESV Exodus 22:3 but if the sun has risen on him, there shall be bloodguilt for him. He shall surely pay. If he has nothing, then he shall be sold for his theft. KJV Exodus 22:3 If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft. NIV Exodus 22:3 but if it happens after sunrise, he is guilty of bloodshed. "A thief must certainly make restitution, but if he has nothing, he must be sold to pay for his theft. YLT Exodus 22:3 if the sun hath risen upon him, blood is for him, he doth certainly repay; if he have nothing, then he hath been sold for his theft; then he shall: Ex 21:2 Jdg 2:14 10:7 Isa 50:1 Exodus 22 Resources - Multiple Sermons and Commentaries But if the sun has risen on him - That is to say if the crime occurs when the sun is shining, in the daylight hours. There will be bloodguiltiness on his account - In the case of a criminal who is killed by the owner in the daylight, the owner will have "blood on his hands" and be held guilty for the killing. "The owner would be responsible for a homicide and vulnerable to blood vengeance." (Currid) The point is that in daylight the thief can be easily identified for capture and prosecution. Rayburn adds that "Even the thief has rights, for he too was made in the image of God. But, of course, it is but one brief description of possible circumstances. If the thief is armed and attempts to kill the homeowner, even in the daylight, the homeowner has a right to defend himself and his family and if the thief is harmless and was visibly so the homeowner can’t kill him, even at night. [Cassuto, 282-283]" (Studies in Exodus 21:33-22:15) He shall surely make restitution; if he owns nothing, then he shall be sold for his theft - Make restitution is literally “repaying he shall repay”. If he owns nothing is literally “if [’im] there is nothing to him.” One paraphrase says "If he is dirt poor, he shall be handed over to the person he was to pay for his thievery." Thieves are hardly known for saving money or investing funds, stolen or otherwise! This describes the fate of the thief who is to make restitution, but if he cannot, he must be sold as a slave. Obviously they did not have a prison system in Israel, so they could not be thrown behind bars! It does not say specifically, but in the context, the money gained by selling him as a slave was to be paid to the victim of the crime. And recall that presumably even in this setting of thievery, the thief would gain his freedom at the end of six years of labor! So the system devised by God was filled with mercy. Restitution is the Hebrew word shalam which speaks of completion, fulfillment and entrance into a state of wholeness, unity and restored relationship. Restitution - The act of restoring to the rightful owner something that has been taken away, lost, or surrendered. The act of making good or compensating for loss, damage, or injury; indemnification. A return to or restoration of a previous state or position. Yhe act of giving back something that has been lost or stolen. In Law the act of compensating for loss or injury by reverting as far as possible to the position before such injury occurred. Bruckner - The Code of Hammurabi §8 called for the execution of a thief who could not pay and also inflicted heavier fines (30 times and 10 times the value) depending on the social status of the victim. Hebrew law never imposed death for violation against property. (Ibid) Victor Hamilton - There are very few thieves who are wealthy except those who engage in crimes like fraud and extortion. Normally they are paupers, either because they are lazy and irresponsible and so want the “easy buck” or because they are victims of circumstances over which they have no control, such as losing one’s job or house and thus losing the ability to provide for one’s family. Regardless, the text is clear that thievery is never justifiable. (EEC) Exodus 22:4 "If what he stole is actually found alive in his possession, whether an ox or a donkey or a sheep, he shall pay double. found: Ex 21:16 he shall pay double: Ex 22:1,7,9 Pr 6:31 Isa 40:2 Jer 16:18 Rev 18:6 Exodus 22 Resources - Multiple Sermons and Commentaries GIVE BACK THE STOLEN PROPERTY If what he stole is actually found alive in his possession, whether an ox or a donkey or a sheep, he shall pay double - In Ex 22:1 the animal has been slaughtered and thus the higher payment of 5x (ox) and 4x (sheep) versus 2x in this setting. Rayburn - He must be punished for what he did and it is no punishment simply to make him give back what he stole. He must suffer some positive loss. The victim gains another animal for his trouble. In the Code of Hammurabi, a thief under such circumstances was to be executed. (Studies in Exodus 21:33-22:15) Duncan - the caught thief, assuming daytime and a caught thief, must do restitution. The same principle obtains. Even if what he was trying to steal was found in his possession, he still has to do double restitution, verse 4 says. Again, this passage shows that life is more valuable than property, but that a thief in the night forfeits his right to life, and so we see principles again for carefulness for our neighbors life and property. (Exodus 21:33- 22:15 What God Says About Dogs, Cows & Property Rights) Exodus 22:5 "If a man lets a field or vineyard be grazed bare and lets his animal loose so that it grazes in another man's field, he shall make restitution from the best of his own field and the best of his own vineyard. NET Exodus 22:5 "If a man grazes his livestock in a field or a vineyard, and he lets the livestock loose and they graze in the field of another man, he must make restitution from the best of his own field and the best of his own vineyard. NLT Exodus 22:5 "If an animal is grazing in a field or vineyard and the owner lets it stray into someone else's field to graze, then the animal's owner must pay compensation from the best of his own grain or grapes. ESV Exodus 22:5 "If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man's field, he shall make restitution from the best in his own field and in his own vineyard. LXE Exodus 22:5 And if any one should feed down a field or a vineyard, and should send in his beast to feed down another field, he shall make compensation of his own field according to his produce; and if he shall have fed down the whole field, he shall pay for compensation the best of his own field and the best of his vineyard. KJV Exodus 22:5 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. NIV Exodus 22:5 "If a man grazes his livestock in a field or vineyard and lets them stray and they graze in another man's field, he must make restitution from the best of his own field or vineyard. NKJ Exodus 22:5 "If a man causes a field or vineyard to be grazed, and lets loose his animal, and it feeds in another man's field, he shall make restitution from the best of his own field and the best of his own vineyard. NRS Exodus 22:5 When someone causes a field or vineyard to be grazed over, or lets livestock loose to graze in someone else's field, restitution shall be made from the best in the owner's field or vineyard. YLT Exodus 22:5 'When a man depastureth a field or vineyard, and hath sent out his beast, and it hath pastured in the field of another, of the best of his field, and the best of his vineyard, he doth repay. shall he make restitution: Ex 22:3,12 21:34 Job 20:18 Exodus 22 Resources - Multiple Sermons and Commentaries GRAZING BEASTS RESTITUTION FOR WILLFUL NEGLIGENCE If a man lets a field or vineyard be grazed bare and lets his animal loose so that it grazes in another man's field, he shall make restitution from the best of his own field and the best of his own vineyard - Notice this is simply another form of stealing that which belongs to another. In this case the guilty part does not just accidentally allow but willfully sends his animals to another person's field. The restitution is he must give the victim access to his best field and also give him access to his best vines. Clearly the punishment is greater than the crime and should serve to deter theft by grazing. The verb loose (shalach) is used in Genesis to describe Noah purposely sending out birds to determine if the flood had receded (Ge 8:7, 8, 10), in Lev 16:10 of sending the scapegoat into the wilderness and in Nu 21:6 of Jehovah sending fiery serpents to bite the people of Israel. The Septuagint uss the rare verb katabosko which means to put a flock to graze or to feed flocks in a place. The point is that the guilty party's animals did were sent to graze in the victim's field. Fields for farming and fruit-bearing vines or trees were the two basic ways for using land. Rayburn - As in the Rogers and Hammerstein musical Oklahoma, the cowman and the farmer are not always friends. Nor were they in the ancient Near East. And for the same reason: the fields taken up by grain are or were grazing land for the animals. Restitution must come from a man’s best, not his worst. Let him feel the loss he caused his neighbor. (Studies in Exodus 21:33-22:15) F B