Êxodo 22
Steven Cole · Citado em PreceptAustin
Êxodo 22
Cole - Verses 21–27 deal with the protection of the ‘underprivileged’ classes; aliens, widows, orphans and poor folk in general. It is striking, as Noth says, that all this is apodeictic, not casuistic; that is to say, it is basic to Israel’s law, not a deduction from it. Israel must care for the poor and helpless, because YHWH cares for them: that is his very nature. You shall not wrong a stranger or oppress him - Note that stranger is not merely someone passing through their camp (not a mere foreigner), but is a resident alien who lives among them (see "sojourner" in Ex 20:10+) The Jews were not to mistreat (treat badly or abusively) foreigners in their midst. To oppress them speaks of more intense mistreatment, keeping them suppressed by severe and/or unjust use of force or authority, tyrannizing them, holding sway over them, essentially trampling them underfoot, weighing them down. Malachi 3:5+ says they commit this sin because they do not fear the LORD (Pr 3:7,8:13, 16:6, Job 1:1b). Wrong (03238)(yanah) means to wrong., mistreat, treat violently especially improper treatment of strangers (Ex 22:21,Lev 25:14, 17, Dt 23:16) An "oppressor, i.e., one who pursues, represses and subjugates another (Jer 25:38; 46:16; 50:16; Zep 3:1)" (Swanson) "Yanah seems to be used in the sense of “doing wrong” to someone as in the Mosaic legislation which protects the rights of the gēr “resident alien.” (TWOT)The Hebrew term is utilized in a variety of ways but most frequently of intolerance toward or the suppression of the rights and privileges of others. It especially characterizes the rich and influential members of society who take advantage of the less fortunate (cf. Ex 22:21; Lev 19:33; Deut 23:16). Oppress (03905)(lachats) means to physically push against someone or something, to squeeze, to crush and has the sense of pressing, crowding or tormenting. Used literally twice of Balaam's donkey in Nu 22:25 "When the donkey saw the angel of the LORD, she pressedh erself to the wall and pressed Balaam’s foot against the wall, so he struck her again." "Hold the door shut" in1 Ki 6:32. Lachats is used repeatedly in the dark days of Judges (lasted some 1200 years!) when Israel would be oppressed by some pagan enemy and would cry out to God for deliverance. The only problem was they kept falling back into sin after a period of rest! Sounds too familiar to my life sometimes! The Septuagint translates lachats with thlibo which literally means to press, squeeze, crush, squash, hem in and then to be narrow. For (term of explanation) you were strangers in the land of Egypt - Memory of the misery and pain of suffering some sin is (or at least should be) a good antidote for practice of the same sin! Israelites knew mistreatment and oppression and were to be different in their treatment of foreigners. Exodus 23:9 says “You shall not oppress a stranger, since you yourselves know the feelings of a stranger, for you also were strangers in the land of Egypt." Exodus 22:22 "You shall not afflict any widow or orphan. Dt 10:18 Dt 24:17 Dt 27:19 Ps 94:6,7 Isa 1:17,23 10:2 Eze 22:7 Zec 7:10 Jas 1:27 Exodus 22 Resources - Multiple Sermons and Commentaries HELPING WIDOWS AND ORPHANS Related Passages: Deuteronomy 10:18 “He (GOD) executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. Deuteronomy 24:17 “You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge. Deuteronomy 27:19 ‘Cursed is he who distorts the justice due an alien, orphan, and widow.’ And all the people shall say, ‘Amen.’ Proverbs 23:10-11 Do not move the ancient boundary Or go into the fields of the fatherless, 11 For their Redeemer is strong; He will plead their case against you (cf Ex 22:23). Jeremiah 7:6-7 If you do not oppress the alien, the orphan, or the widow, and do not shed innocent blood in this place, nor walk after other gods to your own ruin, then I will let you dwell in this place, in the land that I gave to your fathers forever and ever. (ED: JUDAH WAS EXILED IN PART BECAUSE THEY DID AFFLICT WIDOWS AND ORPHANS!) Note the related passages above suggest the affliction of a widow or orphan was likely to be perversion of the justice due to them, for these two groups were usually defenseless and penniless! Walter Kaiser - Like the sojourner or resident alien in v.21, so widows and orphans (vv.22–24) were to be protected (see Ex 23:11; Lev 19:9–10; Deut 14:21; 16:11, 14; 24:19–21; 26:12–13; Ps 94:6; Isa 1:23; 10:2; Jer 7:3–6; 22:3; Zech 7:10; Mal 3:5; Matt 23:14 [NIV mg.]). There are many other verses in the wisdom books of the OT, but it was the prophets who chided Israel for their neglect in this area of oppressing the poor and the weak. The cry of the weak will come directly up to God. (EBC-Ex) You shall not afflict any widow or orphan - Literally it reads "all widows..." so it means all without exception. I like the NLT which says "You must not exploit a widow or an orphan." for "exploit" means to take advantage of someone, in this case two groups who could not readily fend for themselves! God calls for humans not to harm the helpless but to help the helpless. The Hebrew verb for afflict ('anah) is translated in the Septuagint (Lxx) with kakoo (from kakos = bad, evil) which means to physically harm or mistreat (as the Egyptians did to the Jews in Acts 7:6+). In Nu 20:15 Moses records "the Egyptians treated us and our fathers badly (Lxx = kakoo)." Practicing this behavior toward helpless was practicing God-like behavior (cf Dt 10:18) for we are all helpless in His sight (Ro 5:6+) NET note adds that widows and orphans were victims "at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (Isa 1:17; Job 31:16, 17, 21)." James wrote that "Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world." (James 1:27+). Afflict (disturb, do violence to, oppress, violate) (06031)('anah) means to afflict, be bow down and often speaks of harsh and painful treatment (Isa 53:4, Ge16:6). NET adds that 'anah "has a wide range of meanings: “afflict, oppress, humiliate, rape.” These victims are at the mercy of the judges, businessmen, or villains. The righteous king and the righteous people will not mistreat them (see Isa 1:17; Job 31:16, 17, 21)." Question: What does the Bible say about orphans and widows? Answer: Widows are women whose husbands have died, and orphans are children whose parents, for whatever reason, are not in the child’s life. In biblical times, the main cause of a child being orphaned is that the orphan’s parents had died. The Bible reveals God’s attitude toward orphans and widows: He cares very deeply for them. God commands us to protect and care for orphans and widows (Psalm 82:3). Husbands and fathers play an irreplaceable role in a family. When the man is not there, the wife and child can suffer in many ways. The Bible tells us that God Himself steps in to fill the role of protecting and caring for orphans and widows. “A father to the fatherless, a defender of widows, is God in his holy dwelling” (Psalm 68:5). In our world, those who are helpless tend to be taken advantage of by those who think they can get away with it. However, nothing escapes God’s notice, and He will avenge the orphans and widows. “You, LORD, hear the desire of the afflicted; you encourage them, and you listen to their cry, defending the fatherless and the oppressed, so that mere earthly mortals will never again strike terror” (Psalm 10:17–18). God commands us to care for orphans and widows. When He gave the Law to Moses and the Israelites, He gave instructions for how to treat the orphans and widows among them—with harsh consequences promised if they failed in their responsibility (see Exodus 22:22–23). In the New Testament, James says that taking care of the needs of orphans and widows is part of religion “pure and faultless” (James 1:27). Caring for those in distress is not optional for followers of Christ. In 1 Timothy, Paul lays out more detailed instructions for how to care for widows (1 Timothy 5:1–16). First, Paul puts an emphasis on a widow’s family taking care of her, instead of leaving it all up to the church. “If a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God” (1 Timothy 5:4). Paul instructs that, for a widow to be supported by the local church, she must be over the age of 60 and she must have been faithful to her husband and have led a godly life. And she must have no family member to care for her (1 Timothy 5:9–10). The bottom line is that all widows should be receiving the care they need, without anyone getting overburdened by the responsibility. We should not view caring for orphans and widows as simply a command from God we must fulfill “or else.” There is tremendous blessing in serving and standing up for orphans and widows. In considering what our own attitude should be toward the orphans and widows around us, it’s helpful to remember that all of us were adopted into God’s family through Jesus Christ (Ephesians 1:3–7) and betrothed to Christ (Ephesians 5:32; Revelation 19:7). It is our joy and privilege to partner with God in loving, serving, and protecting the orphans and widows among us. (Source: GotQuestions.org) Question: What does the Bible say about how widows are to be treated? Answer: A widow is a woman whose husband has died. Often in Scripture, when widows are referred to, it appears to carry the idea of a woman whose husband has died who also has no one to provide for her. Thus, widows are often grouped with vulnerable members of society such as the fatherless, aliens, and the poor (Deuteronomy 14:29; 16:11; 24:20; 26:12). The Bible says widows are to be treated with honor and compassion and offered protection so that no one takes advantage of them. In ancient times, the primary purpose of women in marriage was to produce children and heirs to carry on the family line. A childless widow endured double adversity, with no husband to provide for and protect her, and no son to carry on the family name and care for her in her old age. She might have been considered a disgrace to her family and left in a precarious position. God recognized the widow’s plight and rose to her defense: “A father to the fatherless, a defender of widows, is God in his holy dwelling” (Psalm 68:5). A person who denied justice to a widow was cursed by God: “Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow” (Deuteronomy 27:19). Laws and special provisions were put in place to safeguard widows against neglect and abuse. At harvest time, widows could glean in the fields of grain and gather leftover grapes and olives: “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands” (Deuteronomy 24:19). The primary Old Testament law that protected widows from poverty and cruel treatment was that of the levirate marriage. The purpose of the law was to ensure that a man who died before producing a son might still be guaranteed a male heir. The unmarried brother of the widow’s husband would take the widow as his wife and perform “the levirate duty.” The first son born to the widow was regarded as the legal descendant of her deceased husband. The law of levirate marriage is illustrated in the stories of Tamar and Onan and of Ruth and Boaz. In the New Testament, widows are also given special consideration. Proper religious work, according to God, involves caring for widows and orphans: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). Jesus condemned the Pharisees for their ill-treatment of widows (Mark 12:40). God has deep compassion for those who are left alone, and the church is to demonstrate that same compassion. In 1 Timothy 5, the apostle Paul gives a detailed outline of how the church and individual families are to care for widows. According to Paul, a widow who received financial and material support from the church had to meet certain qualifications. First and foremost, the widow had to be truly in need and completely alone in the world: “But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God” (1 Timothy 5:4). It is the duty and obligation of families to care for their aging and needy family members. Christian children and grandchildren have a special privilege and opportunity to put their faith in action by giving back love and support to their parents and grandparents, and especially to widows who are alone. Today’s Western societies, where independence takes precedence over family relationships, have lost sight of the value of God’s purpose for creating extended families. But among God’s people, families ought to be the primary source of support for widows. Paul goes on to give guidelines for a widow to be eligible to receive the church’s support. Besides having no one to take care of her, she ought to be a woman of prayer, a dedicated servant of the Lord, more than sixty years of age, faithful to her husband when he was alive, and committed to good deeds like caring for children, showing hospitality, and serving God’s people (1 Timothy 5:9–10). Apparently, in order to receive charity in the early Christian church, eligible widows were enrolled on a list (verse 11). The age designation was likely because sixty was considered the age of retirement in the first century, and these women were probably past the age of remarrying. Younger widows were more likely to remarry; in fact, Paul counsels them to do so (verse 14). Since God honors widows and treats them with compassion, believers should do the same: “Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:17). (Source: GotQuestions.org) Exodus 22:23 "If you afflict him at all, and if he does cry out to Me, I will surely hear his cry; if he does cry out : De 15:9 Dt 24:15 Job 31:38,39 Job 35:9 Lu 18:7 I will surely: Job 34:28 Ps 10:17,18 Ps 18:6 Ps 140:12 Ps 145:19 Ps 146:7-9 Pr 22:22,23 Pr 23:10,11 Jas 5:4 Exodus 22 Resources - Multiple Sermons and Commentaries THE WARNING FOR AFFLICTING WIDOWS OR ORPHANS Related Passage: Deuteronomy 10:18 “He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. Psalm 68:5 A father of the fatherless and a judge for the widows, Is God in His holy habitation. Psalm 146:7-9 Who executes justice for the oppressed; Who gives food to the hungry. The LORD sets the prisoners free. 8 The LORD opens the eyes of the blind; The LORD raises up those who are bowed down; The LORD loves the righteous; 9 The LORD protects the strangers; He supports the fatherless and the widow, But He thwarts the way of the wicked. Proverbs 22:22; 23 Do not rob the poor because he is poor, Or crush the afflicted at the gate; 23 For the LORD will plead their case And take the life of those who rob them. If you afflict him at all, and if he does cry out to Me, I will surely hear his cry - The prayers of widows or orphans for relief, mercy, justice, etc from the hands of those who afflict them will surely ascend straight to the Throne Room of Jehovah! He will hear, and the next verse states He will act. This would have (or should have) been a clear warning to the Israelites not to mistreat the helpless in their midst. Rayburn comments that "This language – “cry out…hear their cry…” – echoes the language used to describe Israel’s misery in Egypt at the beginning of the book and the Lord’s response to her suffering." This warning calls to mind the sobering warning to the rich in the epistle of James - "Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out (krazo = same verb used in Lxx of Ex 22:23) against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth." (Jas 5:4+) Cry out (06817)(tsaaq) refers to shouting, complaining loudly, to pleading for relief or justice, calling for help. The Septuagint (Lxx) translates tsaaq here in Ex 22:23 with the verb krazo which refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. What is interesting about the Septuagint of Ex 22:23 is that there is also a second verb for cry out - the verb kataboao (used in Dt 24:15, Ex 22:26 and Ex 5:15+ "cried out to Pharaoh") which means to make a loud outcry or to cry out in the sense of bringing charges against another, in this case the one who afflicts the widow or orphan. Tsaaq is used repeatedly in Exodus - Ex. 5:8; Ex 5:15; Ex. 8:12; Ex 14:10; Ex 14:15; Ex 15:25; Ex 17:4; Ex 22:23; Ex 22:27 Exodus 22:24 and My anger will be kindled, and I will kill you with the sword, and your wives shall become widows and your children fatherless. and My anger will be kindled: Job 31:23 Ps 69:24 76:7 90:11 Na 1:6 Ro 2:5-9 Heb 10:31 your wives: Job 27:13-15 Ps 78:63,64 109:9 Jer 15:8 18:21 La 5:3 Lu 6:38 Exodus 22 Resources - Multiple Sermons and Commentaries GOD'S WARNING CONSUMMATED! Hebrews 10:31+ warns that " It is a terrifying thing to fall into the hands of the living God." Hebrews 12:29+ adds that "God is a consuming fire." And My anger will be kindled - God is addressing the people directly and he is placing himself directly in the role of special Protector, Prosecutor and Punisher! This picture should have gotten any sober minded Israelite's attention. The picture is of divine anger rising up like fire that is kindled! Fire is destructive by itself, but the to fall into the "fiery anger" of an omnipotent God is quite another thing all together. Anger (nose, nostril, wrath) (0639)(aph from anaph = to breathe hard, to be angry) is a masculine noun meaning nose, nostril, and anger. By the act of breathing, emotions can be expressed. Perhaps it was observed that the nose dilates in anger. The Septuagint uses thumos (from thúo = air or wind in violent motion) here in Ex 22:24 describes passion (as if breathing hard) and so speaks of an agitated or "heated" anger that rushes along (impulse toward a thing). Thumos describes a tumultuous welling up of the spirit; a mighty emotion which seizes and moves the whole inner man. Thumos (especially when accompanied by breathing violently or hard) pictures a "panting rage". It is a blaze of sudden anger Of course with God it is always righteous anger! But oh what a frightening picture as it relates to the anger of the omnipotent God! Will be kindled (02734) charah) means to burn or be kindled with anger. The Septuagint translates it here with orgizo. Gilbrant writes that charah "In the Qal stem, the noun ʾaph is usually the subject, yielding the Hebrew idiom, "nose was kindled." And I will kill you with the sword - This speaks of even a violent death and the executioner is God Himself! And your wives shall become widows and your children fatherless - The irony of God's justice is clear - mistreatment of widows and orphans will result in their family suffering the same fate. So not only do they lose their life, but their family suffers because of their sin. This should have served as a significant motivation for the sons of Israel not to commit the sin of mistreating widows and orphans! NET - The punishment will follow the form of talionic justice, an eye for an eye, in which the punishment matches the crime. God will use invading armies (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans. Alan Cole - Your wives shall become widows. This is a divine application of the lex talionis. This too could be illustrated from their Egyptian experience. Egypt afflicted Israel, God’s first-born (Ex 4:23+), so Egypt’s first-born died, and Egypt’s wives were left widowed by the disaster at the Sea of Reeds. The society that lacks social justice will itself come under God’s judgment. (TOTC-Ex) Duncan - He says that if you take advantage of orphans and widows, I’ll make your wife and children widow and orphans. God’s warning of judgment in verses 23 & 24 promises that He will hear the cries of the mistreated and He will judge those who mistreat others correspondingly. It kind of reminds you of what happened in Egypt. The Pharaoh attempted to kill the male children; in the end the first-born of Egypt died—blow for blow, penalty to crime. God’s attributes warnings and commands in our own experience ought to move us to have hearts of compassion for the weak. The importance of these laws in Israel is apparent from how often they are repeated-- especially in the laws of Moses. God is serious about concern for those who are most vulnerable. (Exodus 22:16-31 God's Concern for Community) John Currid - Money-lending can be a vicious activity (see Lev. 25:35–37; Deut. 23:20–21; 1 Sam. 22:2; 2 Kings 4:1; Ps. 109:11). The rabbinical commentator Rashi says that the root of the word for ‘interest’ means ‘to bite’, and ‘It resembles the bite of a snake … inflicting a small wound in a person’s foot which he does not feel at first, but all at once it swells, and distends the whole body up to the top of his head. So it is with interest.’ Therefore, God protects the needy of his people: no interest may be exacted from them. The lender may expect his principal to be returned, but he may not make gain from it. Hebrew creditors, however, were free to exact interest from foreigners—see Deuteronomy 23:19–20—and also from their own people who were not poor. Exodus 22:25 "If you lend money to My people, to the poor among you, you are not to act as a creditor to him; you shall not charge him interest. NET Exodus 22:25 "If you lend money to any of my people who are needy among you, do not be like a moneylender to him; do not charge him interest. NLT Exodus 22:25 "If you lend money to any of my people who are in need, do not charge interest as a money lender would. ESV Exodus 22:25 "If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact KJV Exodus 22:25 If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. YLT Exodus 22:25 'If thou dost lend My poor people with thee money, thou art not to him as a usurer; thou dost not lay on him usury; Lev 25:35-37 De 23:19,20 2Ki 4:1,7 Ne 5:2-5,7,10,11 Ps 15:5 Pr 28:8 Jer 15:10 Eze 18:8,17 Mt 25:27 Lu 19:23 Exodus 22 Resources - Multiple Sermons and Commentaries LAWS FOR LENDING TO THE POOR Related Passages: Leviticus 25:35-37+ ‘Now in case a countryman of yours becomes poor and his means with regard to you falter, then you are to sustain him, like a stranger or a sojourner, that he may live with you. 36 ‘Do not take usurious interest from him, but revere your God, that your countryman may live with you. 37 ‘You shall not give him your silver at interest, nor your food for gain. Deuteronomy 23:19-20 “You shall not charge interest to your countrymen: interest on money, food, or anything that may be loaned at interest. “You may charge interest to a foreigner, but to your countrymen you shall not charge interest, so that the LORD your God may bless you in all that you undertake in the land which you are about to enter to possess. Psalm 15:1-5 A Psalm of David. O LORD, who may abide in Your tent? Who may dwell on Your holy hill? (GOOD QUESTION!) 2 He who walks with integrity, and works righteousness, And speaks truth in his heart. 3 He does not slander with his tongue, Nor does evil to his neighbor, Nor takes up a reproach against his friend; 4 In whose eyes a reprobate is despised, But who honors those who fear the LORD; He swears to his own hurt and does not change; 5 He does not put out his money at interest, Nor does he take a bribe against the innocent. He who does these things will never be shaken. Ezekiel 18:7-9 if a man does not oppress anyone, but restores to the debtor his pledge (SEE Ex 22:26), does not commit robbery, but gives his bread to the hungry and covers the naked with clothing, 8 if he does not lend money on interest or take increase, if he keeps his hand from iniquity and executes true justice between man and man, 9if he walks in My statutes and My ordinances so as to deal faithfully–he is righteous and will surely live,” declares the Lord GOD. If you lend money to My people, to the poor among you, you are not to act as a creditor to him - In other words when you lent a poor fellow Israelite money the lender was not function like a typical moneylender, who lends with the intent to charge interest and make a profit. And the NET Note adds "The moneylender will be demanding and exacting. In Ps 109:11 ("Let the creditor seize all that he has") and 2 Kgs 4:1 ("the creditor has come to take my two children to be his slaves.”) the word is rendered as "extortioner." Creditor (05383)(nasah, nashah) means to lend, to become a creditor. It is a person to whom money is owned as a debtor. It means to let a person have a loan, to use the owner’s money for a time. Loans were canceled, released in the sabbatical years and in the Year of Jubilee (Deut. 15:2). In its participle form, it indicates a creditor, a person who had extended a loan (2 Kgs. 4:1; Ps. 109:11). Food and other items were loaned, as well as money (Neh. 5:10, 11). Nasah - 12x in 11v - creditor(4), creditors(1), exacting(1), lending(1), lent(2), loaned(1), make(1), make the loan(1). Exod. 22:25; Deut. 15:2; Deut. 24:10; Deut. 24:11; 2 Ki. 4:1; Neh. 5:10; Neh. 5:11; Ps. 109:11; Isa. 24:2; Isa. 50:1; Jer. 15:10 You shall not charge (literally "lay upon") him interest - In other words, you are to show kindness and mercy to the poor man, even as God is gracious to all humankind, for we are all in essence impoverished by the wages of sin which is death! (Ro 6:23+) NET Note - In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” JNES 30 [1971]: 127–34). The lending to the poor was essentially a charity, and so not to be an opportunity to make money from another person’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161–70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355–412). Walter Kaiser - This law is not dealing with “usury” in our modern sense of the word, i.e., exorbitant or illegal interest, but interest of any kind to a fellow Israelite. The main problem was that charging interest of one’s brother was a way of avoiding responsibility to the poor and to one’s fellow man (EBC-Ex) John
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Cole - An object has been lost: the owner later sees a similar object in possession of his neighbor, and claims it as his own. The Israelites apparently did not follow the Anglo-Saxon dictum of ‘finders are keepers’: a lost object remains the possession of the original owner, who can claim it on sight.” (TOTC-Ex) Walter Betteridge - This seems to be a supplementary law dealing with any form of property which may be found in a man’s possession and to which another man may lay claim; in any manner, or charge, of trespass, transgression, probably misappropriation or theft (Gen. 31:36; Prov. 28:24) of anything whatever which has been lost, in regard to which a man says “this is the thing which I have lost,” then the case shall be brought before God at the sanctuary for decision, and the one whom the judges, better, deity, convict of theft shall make twofold restitution. The method of ascertaining the will of the deity is not stated. (Exodus) Waldemar Janzen - Disputed Ownership. Conflicting property claims can arise with respect to countless items and under circumstances too numerous to describe. Therefore, a general principle is inserted here. It consists of double compensation for the wronged party (cf. 22:4, 7). (BCBC-Ex) He whom the judges condemn shall pay double to his neighbor - As with Ex 22:8 some interpret "the judges" (ha elohim) as a reference to God. So either God or the judges would decide who was guilty and the guilty party had to pay double. Exodus 22:10 "If a man gives his neighbor a donkey, an ox, a sheep, or any animal to keep for him, and it dies or is hurt or is driven away while no one is looking, Ge 39:8 Lu 12:48 16:11 2Ti 1:12 Exodus 22 Resources - Multiple Sermons and Commentaries CARE OF ANIMALS TO A TRUSTEE If a man gives his neighbor a donkey, an ox, a sheep, or any animal to keep for him, and it dies or is hurt or is driven away while no one is looking - The animal was entrusted to a neighbor and the animal dies or is injured and there are no witnesses to the event. Hurt is the verb "to break" and means the animal is harmed in any way. Driven away is more literally taken captive as by raiders who take the animal away. The Septuagint uses the adjective aichmalotos (aichme = spear + alotos = captured) meaning taken prisoner, captive or captured at spear point, again signifying armed robbers. Exodus 22:11 an oath before the LORD shall be made by the two of them that he has not laid hands on his neighbor's property; and its owner shall accept it, and he shall not make restitution. an oath of the Lord: Lev 5:1 Lev 6:3 1Ki 2:42,43 Pr 30:9 Heb 6:16 that he has not: Ex 22:8 23:1 Exodus 22 Resources - Multiple Sermons and Commentaries A BINDING OATH NEGATES RESTITUTION An oath before the LORD shall be made by the two of them that he has not laid hands (Lit stretched his hand) on his neighbor's property; and its owner shall accept it, and he shall not make restitution (shalam) - This is relatively straightforward -- if the "trustee" vows before Jehovah he is innocent of any mischief, then that is the end of the matter. The idea of an oath is that which binds the parties before God as speaking the truth, the whole truth and nothing but the truth. The Septuagint translates oath with horkos meaning a formal and binding statement as used by Jesus in Mt 5:33ff+. We see how this was even held to in King Solomon's day because in breaking it Shimei paid with his life although this penalty is primarily because he had cursed King David (1Ki 2:42-46) In Hebrews 6:16+ we read "For men swear by one greater than themselves, and with them an oath (horkos) given as confirmation is an end of every dispute." Oath (07621)(shebuah from sheba - seven) "a sacred promise attesting to what one has done or will do. God swore an oath to Abraham, Isaac, and Jacob that He would fulfill His covenant with them (Gen. 26:3; Deut. 7:8; 1 Chr. 16:16). An oath could also be sworn by a person to declare innocence (Ex. 22:11[10]; Num. 5:21); to proclaim friendship (2 Sam. 21:7); to affirm a promise (Lev. 5:4; 1 Ki. 2:43); to ratify a peace treaty (Josh. 9:20); to pledge loyalty to God (2 Chr. 15:15); or to another person (Neh. 6:18). An oath was considered to be an unbreakable contract; however, in two instances, the Bible presents well-defined possibilities in which an oath could be nullified and the obligated party could be acquitted. Abraham provided for his servant to be released from his obligation to find a bride for Isaac if the woman refused to follow (Gen. 24:8); and the spies provided for their own release from their oath to Rahab if she did not display the scarlet cord and stay in her house or if she revealed the intentions of the Israelites (Josh. 2:17, 20)." (Complete Word Study Dictionary) "Abraham sealing an oath (shābaʿ, q.v.) by Abimelech that a well of water is his, Abraham's, by forcing upon Abimelech seven lambs (Genesis 21:28, 30). So too in Genesis 29:18 it is precisely seven years that Jacob must serve Laban for Rachel and for Leah. These instances seem to be examples of an ancient traditional respect for the number seven, the original basis of which is a matter of conjecture and debate." (TWOT) Shebuah -30x in 29v - curse(1), oath(25), oaths(1), perjury*(1), swear(1), sworn(1).Gen. 24:8; Gen. 26:3; Exod. 22:11; Lev. 5:4; Num. 5:21; Num. 30:2; Num. 30:10; Num. 30:13; Deut. 7:8; Jos. 2:17; Jos. 2:20; Jos. 9:20; Jdg. 21:5; 1 Sam. 14:26; 2 Sam. 21:7; 1 Ki. 2:43; 1 Chr. 16:16; 2 Chr. 15:15; Neh. 6:18; Neh. 10:29; Ps. 105:9; Eccl. 8:2; Eccl. 9:2; Isa. 65:15; Jer. 11:5; Ezek. 21:23; Dan. 9:11; Hab. 3:9; Zech. 8:17 Rayburn - Then as now the doing of a good deed, extending kindness to a neighbor, can lead to difficulties. We have good Samaritan laws to deal with precisely this problem. Mackay on the oath before the LORD - The situations discussed continue in terms of livestock, not other goods. Taking such an oath constituted the most solemn form of protestation of innocence conceivable. It uses the LORD, the covenant name of God, and would invoke on the party taking the oath the curse of God if what they claimed were untrue. (Ibid) Victor Hamilton on an oath before the LORD - There are two kinds of oaths in the Bible. The first kind of an oath is a promissory oath, in which the oath taker imposes some kind of an obligation on himself. See, for example, Lev. 5:4 (“Or if a person thoughtlessly takes an oath to do anything …”), or 1 Kings 1:13, 17, 30, where Bathsheba and Nathan successfully convince elderly David that he has earlier made an oath to the effect that Solomon is to succeed him. This oath is a self-imposed obligation, which explains why in Scripture the terms “oath” and “covenant” are interchangeable (see, e.g., the line “His oath, his covenant, his blood, support me in the whelming flood” from the hymn “The Solid Rock,” by Edward Mote). In making a covenant with Israel, Yahweh places an obligation on himself to care for, provide, guide, and nurture his people. The covenant as oath emphasizes not only God’s control of Israel, but also his commitment to Israel. The second kind of oath we may call assertatory: an oath taken by an individual to exonerate oneself of a (false) charge brought against them and so clear their name. Clearly Exod. 22:8 and 11] fall into this category; see Nu 5:21 for another case. The depositee submits to an oath to prove that they did not steal or damage the item with which they were entrusted. The middle one in v. 9 is a bit different. Both party A and party B claim to be the ox’s owner. Who is a truth teller, and who is a fabricator? This particular law is like the situation on which Solomon has to make judgment: which woman is the mother of the baby (1 Kings 3:16–28)? How do you determine guilt/innocence without the benefits of modern technology like lie-detector polygraphs and DNA testing? There is a passage in Leviticus (Lev. 6:1–7) that is close to this one. It too talks about somebody’s deceiving his neighbor about “something entrusted to him or left in his care or stolen.” The difference between the two is that Lev. 6:1–7, unlike Ex 22:7–13, calls for the person suspected of and subsequently convicted of such illicit behavior first to make restitution plus 20 percent, and then offer up to the Lord a “guilt offering,” a reparation offering (ʾāšām). The reason why a guilt offering is called for in Lev. 6 but not in Exod. 22 is that in the Lev. 6 the bailee “swore falsely” about his actions and needs forgiveness. Robert Rayburn has an interesting comment - Donkeys, oxen, and sheep were the most common domestic animals in Iron Age Palestine and the most common form of wealth. No wonder many of these property cases concern the loss of these animals. Not only is there no proof of complicity on the part of the homeowner in the loss of the other man’s property, but a solemn oath of innocence is required. There the matter must be left. The oath amounts to be most solemn protestation of innocence of which anyone is capable and there is no evidence to affirm or contradict. In this world no one can expect perfect justice in every case. The law is willing to tell a man who has lost some of his property that there is nothing to be done and he must simply bear his misfortune. In our modern jurisprudence, too many efforts to circumvent this biblical realism have resulted in innocent people being made to pay for a victim’s losses. God’s law does not permit the innocent to be held accountable when a guilty man cannot be found or cannot be made to make restitution. Exodus 22:12 "But if it is actually stolen from him, he shall make restitution to its owner. stolen from him: Ex 22:7 Ge 31:39 Exodus 22 Resources - Multiple Sermons and Commentaries TRUSTEE NEGLIGENT IF ANIMAL STOLEN But if it is actually stolen from him, he shall make restitution (shalam) to its owner - Actually stolen is emphatic = "was certainly stolen." This law is similar to the law where the trustee had property stolen by a thief, but in this case the "trustee" is held responsible and has to repay the owner. Negligence indicates the "trustee" did not pay enough attention to the animal, giving due care to making sure it was safe and secure. Restitution was not double but was equivalent to the value of what was lost. Exodus 22:13 "If it is all torn to pieces, let him bring it as evidence; he shall not make restitution for what has been torn to pieces. torn to pieces: Eze 4:14 Am 3:12 Mic 5:8 Na 2:12 Exodus 22 Resources - Multiple Sermons and Commentaries TRUSTEE NEGLIGENT IF ANIMAL KILLED If it is all torn to pieces, let him bring it as evidence; he shall not make restitution for what has been torn to pieces - Evidence is the Hebrew word ('ed) which means witness, so in effect the carcass serves as a "silent witness" against the trustee! This implies the animal that was entrusted to the man's care was not stolen but was torn by a predatory animal (cf Amos 3:12, 1 Sa 17:34-35). Rayburn - Little remarks like these remind us that the Israelites were fully aware of the need for evidence in order to prove guilt and of the power of evidence to exculpate the accused. In this case the carcass would prove that the man had not stolen the animal and sold it or eaten it. The carcass stands for all manner of evidence, from eyewitness testimony to fingerprints to DNA. Mackay comments that "Attack by wild animal was an ever-present possibility, and production of the carcass would prove not only the cause of death, but also that though the watch exercised had not prevented the attack, it was speedily detected before the carcass could be dragged off and fully devoured (cf Amos 3:12)." (Ibid) Exodus 22:14 "If a man borrows anything from his neighbor, and it is injured or dies while its owner is not with it, he shall make full restitution. borrows: De 15:2 23:19,20 Ne 5:4 Ps 37:21 Mt 5:42 Lu 6:35 make full restitution: Ex 22:11 21:34 Lev 24:18 Exodus 22 Resources - Multiple Sermons and Commentaries RULES FOR BORROWING If a man borrows anything from his neighbor, and it is injured or dies while its owner is not with it, he shall make full restitution - Borrows is literally "asks" (Lxx = aiteo) and does not imply borrowing at interest. Presumably this refers to animals because an ax could not be injured or die. The message is be careful what you borrow! "The ruling here implies an animal is borrowed, and if harm comes to it when the owner is not with it, the borrower is liable." (NET) Thompson - If a man borrows anything from an owner and the owner is not present while using what he borrowed and something happens to what he borrowed, he is responsible to make it right and make restitution. (Sermon) Ryken - Anyone who has ever lent something to a neighbor knows how easy it is for borrowing to go bad. As Shakespeare famously wrote in Hamlet, “Neither a borrower nor a lender be.” However, this advice came from a character (Polonius) who wasn’t nearly as wise as he thought he was. The truth is that people often need to borrow something. The Bible recognizes this and also helps us know what to do when this leads to a dispute. (Ibid) Exodus 22:15 "If its owner is with it, he shall not make restitution; if it is hired, it came for its hire. NET Exodus 22:15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it. NLT Exodus 22:15 But if the owner was present, no compensation is required. And no compensation is required if the animal was rented, for this loss is covered by the rental fee. ESV Exodus 22:15 If the owner was with it, he shall not make restitution; if it was hired, it came for its hiring fee. LXE Exodus 22:15 But if the owner be with it, he shall not make compensation: but if it be a hired thing, there shall be a compensation to him instead of his hire. KJV Exodus 22:15 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. NIV Exodus 22:15 But if the owner is with the animal, the borrower will not have to pay. If the animal was hired, the money paid for the hire covers the loss. ASV Exodus 22:15 If the owner thereof be with it, he shall not make it good: if it be a hired thing, it came for its hire. CSB Exodus 22:15 If its owner is there with it, the man does not have to make restitution. If it was rented, the loss is covered by its rental price. NKJ Exodus 22:15 "If its owner was with it, he shall not make it good; if it was hired, it came for its hire. NRS Exodus 22:15 If the owner was present, there shall be no restitution; if it was hired, only the hiring fee is due. YLT Exodus 22:15 if its owner is with it, he doth not repay, -- if it is a hired thing, it hath come for its hire. NAB Exodus 22:14 But if the owner is present, he need not make restitution. If it was hired, this was covered by the price of its hire. NJB Exodus 22:14 But if the animal's owner has been present, he will not have to make good the loss. If the owner has hired it out, he will get the cost of its hire. GWN Exodus 22:15 If the owner is with the animal, the borrower doesn't have to make up for the loss. If it is rented, the rental fee covers the loss. it came for its hire: Zec 8:10 Exodus 22 Resources - Multiple Sermons and Commentaries If its owner is with it, he shall not make restitution - The point is that if the owner was present he would have (or should have) taken care that the animal would not be injured or overworked. So if something happened (natural causes or accident), the one who borrowed the animal was not held liable. NET Note - Literally "it came with/for its hire," this expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation." if it is hired, it came for its hire - NET = " if it was hired, what was paid for the hire covers it." "This expression implies that the owner who hired it out and was present was prepared to take the risk, so there would be no compensation." (NET) The point is that what the man had paid for rent would be all he would have to pay. He would not have to pay additional "damages." The owner knew there were risks involved in renting his animals and thus he was held responsible to assume the risk. The NLT paraphrases it stating that "no compensation is required if the animal was rented, for this loss is covered by the rental fee." Robert Rayburn - The last sentence indicates that if the animal had been rented for a fee the owner had already calculated the risk he was incurring and had provided for compensation in the fees he charged. He can’t ask for more. He can’t make a profit out of someone else’s misfortune (for the one who hired the animal has not got full value for the fees he paid, having lost the animal). Once again, additional penalties beyond the loss itself are not imposed when there is no fault and no responsibility. Exodus 22:16 "If a man seduces a virgin who is not engaged, and lies with her, he must pay a dowry for her to be his wife. man seduces a virgin Ge 34:2-4 De 22:28,29 Exodus 22 Resources - Multiple Sermons and Commentaries ROBBING ONE'S CHASTITY AND REPUTATION NET Note comments that "The second half of the chapter records various laws of purity and justice. Any of them could be treated in an expository way, but in the present array they offer a survey of God’s righteous standards: Maintain the sanctity of marriage (16–17); maintain the purity of religious institutions (18–20), maintain the rights of human beings (21–28), maintain the rights of Yahweh (29–31)." J Ligon Duncan - God’s people are not to rob the chastity of others. If a man seduces a virgin who is not engaged, and lies with her, he must pay a dowry for her to be his wife - The word for virgin is bethulah meaning virgin, a mature young woman that has never had sexual intercourse, and under the authority and protection of the father. Although she was seduced the sex was considered consensual. "It was a seduction in the true sense of the word. The woman was receptive to the man’s advances, for when the Bible says the man “seduces” (Ex. 22:16), it means “he persuades the girl and she consents.”" (Ryken) Note the qualifying phrase who is not engaged (exact phrase in Dt 22:28) indicating that she is not betrothed to another man, for if she were the illicit act would be considered adultery and potentially be under threat of death. Similarly this was clearly not a case of rape which brought the death penalty (Deut 22:25-27). This man is in effect a thief because he steals the girl's virginity! Note that this is seduction and out of wedlock sex but it is not rape. Requirement to pay a dowry protects the woman, because in this society if a woman was not a virgin, her chances of ever being married were very remote. NET Note on pay a dowry - The verb מָהַר (mahar) means “pay the marriage price,” and the related noun is the bride price. B. Jacob says this was a proposal gift and not a purchase price (Exodus, 700). This is the price paid to her parents, which allowed for provision should there be a divorce. The amount was usually agreed on by the two families, but the price was higher for a pure bride from a noble family. Here, the one who seduces her must pay it, regardless of whether he marries her or not. Virgin (01330)(bethulah) is a feminine noun meaning virgin, a mature young woman that has never had sexual intercourse, and under the authority and protection of the father (translated as such 49x and once as maiden in the NAS). Judges 21:12 describes "400 young virgins who had not known a man by lying with him." So while the meaning of bethulah is unquestionably a virgin, that is not always the case for in Joel 1:8 we read "Wail like a virgin girded with sackcloth for the bridegroom of her youth," which suggests the bethulah is mourning for her husband. Bethulah also refers to cities or countries that are personified as females (Isa. 37:22; 47:1; Jer. 18:13; 31:4, 21; Amos 5:2). Swanson adds that bethulah also means "young women, i.e., a class of young female, though the class may be virgins, the focus is on the youth group (Dt 32:25; Ps 148:12; Jer 31:13; Am 8:13)." Swanson adds that a third meaning of bethulah is "dear one, one cared for, loved one, formally, virgin daughter, a young woman who is loved by the father, with the associated meaning of being pure, innocent, and under the protection and care of the father (2Ki 19:21; Isa 23:12; 37:22, 22; 47:1, 1; Jer 46:11; La 1:15; 2:10, 13)." Engaged (0781)(aras) means to betroth or be engaged. Pledge in marriage. Gilbrant - In Bible times, betrothal was the first step towards marriage, and the parties involved were considered as husband and wife (Deut. 20:7; 22:23, 25, 27). The betrothed woman was equal with a married woman in certain respects, and she is expressly called a wife in Deut. 22:24. The subject of this verb can be either the man (Deut. 20:7; 28:30), or the woman (Exo. 22:15; Deut. 22:28). This verb is used of the bride-price paid to the father of the bride (2 Sam. 3:14). The betrothal theme is also used figuratively in Hosea 2 to denote God's covenant mercy to Israel (2:19, 20). Although many newer Bible versions translate it as "engaged," betrothal was much more binding than engagements in modern Western cultures. A betrothal, or engagement, could only be broken by a writing of divorcement, even if the marriage had never been consummated (Matt. 1:18-19)." (Complete Biblical Library Hebrew-English Dictionary). Aras - 11x in 10v - betroth(4), betrothed(1), engaged(6). Exod. 22:16; Deut. 20:7; Deut. 22:23; Deut. 22:25; Deut. 22:27; Deut. 22:28; Deut. 28:30; 2 Sam. 3:14; Hos. 2:19; Hos. 2:20 Seduces (066601)(pathah) means to persuade or entice a person to sin. Entice means to attract artfully or adroitly or by arousing hope or desire and suggests drawing by artful or adroit means. The idea is to lead astray from one’s true course. This verb is used with a sexual connotation in Jdg 14:15 ("they said to Samson’s wife, “Entice your husband, so that he will tell us the riddle,") smf Jdg 16:5 ("The lords of the Philistines came up to her and said to her, “Entice him") Note the use of this verb in this passage in Exodus 22 does not signify that the man rapes her, but talks her into a consensual relationship. David Thompson comments "In God’s world there is no such thing as a one night stand with no accountability." David
Êxodo 22
Cole - this comes under the general heading of robbery. An unmarried girl was, in a sense, her father’s property, and he would in due course receive a marriage present or ‘bride-price’ for her. The handing over of such gifts marks the official ‘engagement’ to this day in many parts of the world. Naturally such ‘engagement’ is almost as binding as marriage, being a financial arrangement, and seduction of an engaged girl by another man is treated as adultery, and so punished (Deut. 22:23, 24). This accounts for Joseph’s quandary in Matthew 1:19. But, in this instance, since a man has taken a girl without paying bride-price, bride-price he must pay, for who else will pay it now? Also, he must acknowledge her as his wife, unless her father refuses. Even if he does, the price must still be paid: this both recompenses the father and punishes the man. (Ibid) Mackay - The bride-price was not really paid to purchase the girl, though that was what occurred in the case of a concubine (21:7–11). The bride-price, or bridal money, was a form of compensation for the loss of a daughter’s services.
Êxodo 22
Cole - At a deeper level, we might say that to desire to know the future shows lack of faith, while to desire to control the future is even worse. With the decline of religion in the Western world, ‘magic’ has today taken on a new fascination as a substitute. Witchcraft is equally condemned in New Testament days (Acts 13:10; 19:19), but in spite of the practice of the church in the Middle Ages, there is no hint in the New Testament that mediums or witches should be put to death. We may assume that the Exodus ‘rule of thumb’ was designed to preserve the integrity of God’s community from such dangerous influences, alien to faith, in early days, and to show for all time God’s abhorrence of these things. (Ibid) Cassuto - It is true that ‘black’ magic, whereby the sorcerer seeks to harm another person, is, of course, forbidden, even among the gentiles, and in the Eastern law-codes the death penalty is ordained for one who practices it and for one who falsely charges his neighbour with this practice (Ḫammurabi Code, § 2; Middle Assyrian Laws, § 47), but in Israel no distinction was made between permitted and prohibited magic. Every magical act, even for a purpose that is not evil, is forbidden, since it constitutes an attempt to prevail over the will of God, who alone has dominion over the world. Thus it is not without reason that in Israel the concepts of magic and idolatry were identified. Jezebel’s efforts to spread the worship of the Tyrian Baal among the Israelites is termed by Jehu harlotries and sorceries (2 Kings 9:22); and the prophets mention sorcery as typical of gentile life (see, for example, Nahum 3:4; Isa. 47:9, 12–13). Sorceress (03784)(kashaph) means to practice sorcery or magic. While the exact meaning of the word is obscure, it involved the use of supernatural powers that hardened hearts against the truth (Ex. 7:11). Those in Israel who used such powers were to be executed (Ex. 22:18). Judgment is promised against sorcerers when the Messiah returns (Mal. 3:5). "Sorcery is a religious act, as communication from the gods is sought. Further, sorcery is often associated with divination and with extispicy (reading various entrails of animals), a prime mode of divination. Extispicy requires cutting open the animal. The Septuagint translates kashaph here with the noun pharmakos (only used in Rev 22:15+ = "Outside are the dogs [male prostitutes] and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.") one who prepares and uses drugs for magical purposes or ritual witchcraft. Pharmakos is related to pharmakeia which refers to occult, sorcery, witchcraft, illicit pharmaceuticals, trance, magical incantation w drugs. Pharmakon can also refer to poisons, amulets, charms, séances, witchcraft, incantations, magic spells, contacting mediums, or any object that is tied to pagan idolatry to elicit lust or to seduce. People will dive deeper into the satanic trappings of false religion. Drugs were and still are believed to induce a higher religious state of communion with deities (aka demons!). Pharmakeia began as the attempt to use drugs and potions to harm one’s enemies. (Ironically, on the positive side, it was out of this dabbling in drugs that modern medical science and the pharmaceutical industry originated.) By the time of Paul the word had come to include magic, incantations, drugs, and all the occult means by which men attempt to manipulate the dark powers of the supernatural world. Thus witchcraft and idolatry, alike in their condemnation by God (Dt 18:10-12), were also alike in their motive: the attempt to use the power of the unseen world for one’s own selfish purposes. Robert Rayburn - You will notice now a reversion to the apodictic form of law, rather than the case law form of the last several chapters. It lasts through most of the remaining commandments in this section. Lev. 20:27 applies the death penalty to men and women who practice as mediums or spiritists. Such practices – pretences then as now – were betrayals of God’s word and revelation – as if God’s Word were not adequate to guide our lives – and open evasions of God’s prohibition against seeking knowledge that he has denied to men. These were efforts to control the future without regard to God or his covenant and in some other way than living in faithfulness before the Lord. For Israel this was the repudiation of everything God had called her to be. There is, alas, a great deal of this “magic” masquerading as divine guidance in even the evangelical church today (See article at Gotquestions.org). God withdrew the power of the sword from the church in the new epoch and the witch-hunts and executions of Christian history were based on superstition not biblical revelation. One hopes that, still today, anyone who was actually practicing some form of witchcraft would be excommunicated. J Ligon Duncan - Sorcery is a challenge to the sovereignty and providence of God. It is either an attempt, in some cases, to know the future that God has prepared, or in other cases, it is an attempt to manipulate the future that God has prepared. In other cases it is an attempt to usurp His sovereignty and providence over His people by doing harm to people through magic; and therefore, it is a challenge to God and is considered a capital crime in Israel. (Exodus 22:16-31 God's Concern for Community) Currid - According to the polytheism of the ancient Near East, the true power in the universe is magic. The god who performs the greatest magical feats is considered the most powerful. Ancient peoples also rely on magic (i.e., sorcery, omens, divinations and necromancy) to manipulate the gods for their own benefit. The Hebrews would, of course, have been greatly exposed to such practices in Egypt. Question: What does the Bible say about sorcery? Answer: Sorcery, the use of spells, divination, or speaking to spirits, is clearly condemned in the Bible. The word sorcery in Scripture is always used in reference to an evil or deceptive practice. For example, in 2 Chronicles 33:6, King Manasseh is condemned for his many evil practices, including sorcery: “And he burned his sons as an offering in the Valley of the Son of Hinnom, and used fortune-telling and omens and sorcery, and dealt with mediums and with necromancers. He did much evil in the sight of the LORD, provoking him to anger.” The apostle Paul lists sorcery as one of many sinful practices that mark the lives of unbelievers: “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife . . . and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (Galatians 5:19-21). Interestingly, the New Testament Greek word translated “sorcery” is pharmakeia, which is the source of our English word pharmacy. In Paul’s day, the word primarily meant “dealing in poison” or “drug use” and was applied to divination and spell-casting because sorcerers often used drugs along with their incantations and amulets to conjure occult power. Sorcerers were common in the culture of ancient Egypt (Exodus 7:11; Isaiah 19:3). We also see sorcery in the kingdom of Babylon, especially in association with King Nebuchadnezzar (Jeremiah 27:9; Daniel 2:2). Sorcery is an attempt to bypass God’s wisdom and power and give glory to Satan instead. God has no tolerance for sorcery. In Deuteronomy 18:10-12, sorcery is listed among the sinful practices of the nations surrounding Israel. God calls it an abomination: “There shall not be found among you . . . anyone who practices divination or tells fortunes or interprets omens, or a sorcerer or a charmer or a medium or a necromancer or one who inquires of the dead, for whoever does these things is an abomination to the LORD. And because of these abominations the LORD your God is driving them out before you.” Malachi also speaks of God’s judgment on those involved in sorcery: “Then I will draw near to you for judgment. I will be a swift witness against the sorcerers” (Malachi 3:5). Apparently, sorcery will still be practiced in the end times. Spiritual Babylon, representing the false religious system of the last days, will deceive “all nations” with sorcery (Revelation 18:23) before judgment falls. The book of Revelation says that sorcerers “will be in the lake that burns with fire and sulfur, which is the second death” (Revelation 21:8; see also Revelation 22:15). Sorcery is clearly sinful and is not to be part of Christian living. There is a wisdom that is “earthly, unspiritual, of the devil” (James 3:15), and this is what sorcery offers. Our wisdom comes from God (James 3:17), not from deceiving spirits. The power of God is much greater than the power of sorcery (1 John 4:4). (Source: Gotquestions.org) Related Resources: What does the Bible say about black magic? | GotQuestions.org What is the difference between miracles and magic? | GotQuestions.org What does the Bible say about enchantment? | GotQuestions.org What does the Bible say about witchcraft / witches? Should a Christian fear witchcraft? | GotQuestions.org Who was Simon the Sorcerer? What does the Bible say about white magic? | GotQuestions.org What is Wicca? Is Wicca witchcraft? | GotQuestions.org Exodus 22:19 "Whoever lies with an animal shall surely be put to death. Lev 18:23,25 Lev 20:15,16 De 27:21 Exodus 22 Resources - Multiple Sermons and Commentaries BESTIALITY CONDEMNED Related Passages: Leviticus 18:23+ ‘Also you shall not have intercourse with any animal to be defiled with it, nor shall any woman stand before an animal to mate with it; it is a perversion. Leviticus 18:25+ ‘For the land has become defiled, therefore I have brought its punishment upon it, so the land has spewed out its inhabitants. Leviticus 20:15; 16+ ‘If there is a man who lies with an animal, he shall surely be put to death; you shall also kill the animal. 16 ‘If there is a woman who approaches any animal to mate with it, you shall kill the woman and the animal; they shall surely be put to death. Their bloodguiltiness is upon them. Deuteronomy 27:21 ‘Cursed is he who lies with any animal.’ And all the people shall say, ‘Amen.’ Whoever lies with an animal shall surely be put to death - Lies with an animal is not speaking of keeping warm by cuddling your husky in Alaska but is a euphemism for sex between and human and an animal. Bestiality is an abomination to God and to most men (but see Guzik's note below)! Walter Kaiser - “This offensive sex act apparently was prevalent among the Canaanites.” (EBC-Ex) Cole agrees - Bestiality was not only an obvious perversion: it figured so often in the Canaanite cycle ‘Tales of Baal’ that it probably had a religious significance for the Canaanites. Our attitude to perversions of God’s natural order can hardly vary from those of the law, while our treatment of offenders will be very different today.” (TOTC-Ex) John
Êxodo 22
Cole - The man guilty of this sin comes under the sacred ‘ban’: he must be destroyed, as the Canaanites were to be destroyed before Israel. (Ibid)
Êxodo 22
Cole - Not only are exorbitant rates of interest condemned here, but all interest on money lent to a poor man (Deut. 23:20 extends this rule to money lent to any fellow-Israelites). Anyone who has lived in underdeveloped countries will know the crippling burden of exorbitant rates of interest, especially in an agrarian society where the farmer is dependent on seasons. These laws clearly date from long before the economic development of Israel as a trading power under Solomon. The reason for the prohibition is presumably that the poor man borrows in his need. The loan is seen as assistance to a neighbour, and to make money from his need would be immoral. Christ commands us to go still further along the same road, and forbids even the attempt to recover the principal (let alone the interest) in such cases (Luke 6:34, 35+). The interest-free loan to a brother in need has now become an outright gift. These great spiritual principles remain equally true in our ‘affluent society’, however applied in detail. (Ibid) Interesting comment from the Jewish Encyclopedia - In the commonwealth of Israel, as among other nations of antiquity, loans of money, or of corn or like commodities, were made as a matter of favor by the wealthy to those standing in need, and but seldom, if ever, in the way of furnishing capital necessary for enterprises in trade or agriculture. At least in all passages of Scripture lender and borrower stand, at the time of the loan, in the attitude of benefactor and dependent (Psalm 112:5 ) after the loan, in that of master and servant (Proverbs 22:7 ) and, when the lender enforces his demand, in that of tyrant and sufferer (2 Kings 4:1). It is made the duty of the well-to-do Israelite to lend of his affluence to his poor brother (i.e. , fellow Israelite) according to the borrower's wants, at least when a pledge is offered (Exodus 22:25 Deuteronomy 15:8), and that without claiming interest (see Usury) and he should not refuse even when the approach of the year of release endangers the recovery of the loan (Deuteronomy 15:9 ), and though the security of the pledge is much weakened by the lender's duty of returning it when the debtor needs it (see Pledges). In truth, to lend is regarded in Scripture (ib. 1-11) as an act of benevolence the reward for which must be expected only from God. Related Resource: What is usury in the Bible? | GotQuestions.org What does the Bible say about lending money? Torrey's Topic Usury or Interest The lending of money or other property for increase Leviticus 25:37 Those enriched by unlawful, not allowed to enjoy their gain Proverbs 28:8 The curse attending the giving or receiving of unlawful, Alluded to Jeremiah 15:10 THE JEWS Forbidden to take (interest), from brethren Deuteronomy 23:19 Forbidden to take, from brethren specially when poor Exodus 22:25 ; Leviticus 25:35-37 Often guilty of taking Nehemiah 5:6,7 ; Ezekiel 22:12 Allowed to take, from strangers Deuteronomy 23:20 True and faithful Israelites never took, from their brethren Psalm 15:5 ; Ezekiel 18:8,9 Judgments denounced against those who exacted unlawful Isaiah 24:1,2 ; Ezekiel 18:13 Illustrative of the improvement of talents received from God Matthew 25:27 ; Luke 19:23 Exodus 22:26 "If you ever take your neighbor's cloak as a pledge, you are to return it to him before the sun sets, NET Exodus 22:26 If you do take the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, NLT Exodus 22:26 If you take your neighbor's cloak as security for a loan, you must return it before sunset. ESV Exodus 22:26 If ever you take your neighbor's cloak in pledge, you shall return it to him before the sun goes down, NIV Exodus 22:26 If you take your neighbor's cloak as a pledge, return it to him by sunset, KJV Exodus 22:26 If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: pledge: De 24:6,10-13,17 Job 22:6 24:3,9 Pr 20:16, 22:27 Eze 18:7,16 Eze 33:15 Am 2:8 Exodus 22 Resources - Multiple Sermons and Commentaries TAKING A CLOAK FOR COLLATERAL Related Passages: Deuteronomy 24:6; 10-13; 17 “No one shall take a handmill or an upper millstone in pledge, for he would be taking a life in pledge....10 “When you make your neighbor a loan of any sort, you shall not enter his house to take his pledge. 11 “You shall remain outside, and the man to whom you make the loan shall bring the pledge out to you. 12 “If he is a poor man, you shall not sleep with his pledge. 13 “When the sun goes down you shall surely return the pledge to him, that he may sleep in his cloak and bless you; and it will be righteousness for you before the LORD your God.....17 “You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge. If you ever take your neighbor's cloak as a pledge - This law is about collateral on a loan and describes some people who were so poor that all they had to put up for a loan was their cloak. The cloak was the outer garment, a major piece of one's wardrobe that was valuable and thus could serve as a down payment. A widow''s cloak could not be taken as a pledge (Dt 24:17). The person would offer their cloak in pawn which is deposited with the creditor as security for the repayment of money borrowed, or for the performance of some agreement. Kaiser notes that "even an interest-free loan apparently required some type of pledge or security." Currid - The practice of taking an outer garment as a pledge is well known in the Old Testament (see Deut. 24:17; Job 22:6; 24:3; Prov. 20:16; 27:13; Amos 2:8). Strictly speaking, under the terms of the law in the ancient Near East, the lender was permitted to keep a pledge until the money was repaid. However, the Israelite ethic calls for compassion beyond the letter of the law. Deuteronomy 24:12–13 says, ‘And if a man is poor, you shall not sleep with his pledge. You shall certainly return the pledge to him when the sun goes down, so that he may sleep in his outer garment and he may bless you …’ One person was not to be the cause of another’s suffering. This law was for the protection of the poor and more vulnerable members of the covenant community. You are to return it to him before the sun sets - When the sun sets in the Middle East it gets cool, if not even cold! Covering is needed and so the cloak had to be returned (presumably each night until the debt was repaid). Cole has an interesting analysis - Restore it to him before the sun goes down is an example of how Israel’s understanding of God softens the application of the law, while maintaining its letter. Even an interest-free loan to a fellow-Israelite needed some pledge or security. Such a pledge was permitted, though even here Deuteronomy 24:10, 11 sets restrictions. The most obvious pledge (probably the only movable possession of any value) was the ‘poncho’ or shepherd’s cloak, which functioned as a blanket at night, and a ‘swag roll’ by day (Exod. 12:34) for every Israelite. The general custom of taking clothing as a pledge for debt is illustrated by Amos 2:8. But if this cloak had to be returned each night (when its use was necessity, not luxury), its value as a pledge was minimal: it became purely a vexatious reminder of the debt. (TOTC-Ex) Hastings Bible Dictionary says "The taking of a pledge for the re-payment of a loan was sanctioned by the Law, but a humanitarian provision was introduced to the effect that, when this pledge consisted of the large square outer garment or cioak called simlah (or salmah) , it must be returned before nightfali, since this garment often formed the only covering of the poor at night ( Exodus 22:26 f., Deuteronomy 24:12 f.; cf. Amos 2:8 , Job 22:6 ; Job 24:9 , Ezekiel 18:7 ; Ezekiel 18:12 ; Ezekiel 18:16 ; Ezekiel 33:15 ). Cloak (08008)(salmah) was a major piece of clothing, a mantle, and as such was a valuable element of their wardrobe. It was a loose outer garment that gave protection from the weather. It could be a long, warm garment used as a blanket at night to keep warm. These garments did not wear out during Israel’s stay in the wilderness (Dt. 29:5). It may refer to a covering for sheep (1 Kgs. 10:25). The Lord uses light as a cloak to cover Himself (Ps. 104:2). A cloak could be perfumed and spiced to make it smell amorous (Song 4:11). Salmah - 17x in 16v - cloak(5), clothes(6), clothing(1), garment(1), garments(3), robe*(1). Exod. 22:9; Exod. 22:26; Deut. 24:13; Deut. 29:5; Jos. 9:5; Jos. 9:13; Jos. 22:8; 1 Ki. 10:25; 1 Ki. 11:29; 1 Ki. 11:30; 2 Chr. 9:24; Neh. 9:21; Job 9:31; Ps. 104:2; Cant. 4:11; Mic. 2:8 Pledge (02254)(chabal) means require a pledge, demand a security, have surety, i.e., temporarily possess an object belonging to a debtor, as a security for repayment of a loan (Ex 22:25; Dt 24:6,17; Job 22:6; 24:3, 9; Pr 20:16; 27:13; Eze 18:16). To be taken in pledge (Am 2:8+). Eliphaz accused Job of unjustly demanding security from others, leaving them unclothed and naked, while Job saw actions such as taking the widow's ox or even a mother's child as a guarantee as being typical of the evil of his day (Job 22:6; cf. Job 24:3, 9). Chabal can also mean to act corruptly, and in the Piel can mean to spoil or destroy (speaks of Israel's actions against Jehovah - Neh 1:7). Pr 13:13 "The one who despises the word will be in debt to it." Chabal - 19x in 13v - debt(1), ever take(1), hold him in pledge(2), labor in Song 8:5 (2), pledge(4), retain(1), take(3), take a pledge(1), taken as pledges(1), taken pledges(1), taking a in pledge(1), travails(1). Exod. 22:26; Deut. 24:6; Dt. 24:17; Job 22:6; Job 24:3; Job 24:9; Ps. 7:14; Pr. 13:13; Pr. 20:16; Pr. 27:13; Song 8:5; Ezek. 18:16; Amos 2:8 Holman Bible Dictionary on pledge - Something given as downpayment on a debt. The Old Testament regulated this practice. An outer garment given in pledge was to be returned before night since it was the only protection the poor had from the cold (Exodus 22:26 ; Deuteronomy 24:12-13 ). One was not permitted to take as a pledge what was required for someone to earn a living (Deuteronomy 24:6). Creditors were prohibited from entering a house to seize a pledge (Deut 24:10). Job denounced abuses in the taking of pledges from family (Deut 22:6 ), from orphans and widows (Deuteronomy 24:3), as well as the practice of taking children as pledges (Deut 24:9 ). Ezekiel warned repeatedly against failing to restore pledges. Amos rebuked those who coupled idolatry with holding garments in pledge (Deuteronomy 2:8 ). Related Resources: American Tract Society Pledge Easton's Bible Dictionary Pledge Holman Bible Dictionary Pledge Hastings' Dictionary of the Bible Pledge King James Dictionary Pledge Hawker's Poor Man's Dictionary Pledge Smith Bible Dictionary Pledge 1911 Encyclopedia Britannica Pledge International Standard Bible Encyclopedia Pledge Kitto Biblical Cyclopedia Pledge McClintock and Strong's Bible Encyclopedia Pledge The Jewish Encyclopedia Pledges -- very in depth discussion, including interpretation by the Mishnah Exodus 22:27 for that is his only covering; it is his cloak for his body. What else shall he sleep in? And it shall come about that when he cries out to Me, I will hear him, for I am gracious. NET Exodus 22:27 for it is his only covering– it is his garment for his body. What else can he sleep in? And when he cries out to me, I will hear, for I am gracious. NLT Exodus 22:27 This coat may be the only blanket your neighbor has. How can a person sleep without it? If you do not return it and your neighbor cries out to me for help, then I will hear, for I am merciful. ESV Exodus 22:27 for that is his only covering, and it is his cloak for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am compassionate. LXE Exodus 22:27 For this is his clothing, this is the only covering of his nakedness; wherein shall he sleep? If then he shall cry to me, I will hearken to him, for I am merciful. KJV Exodus 22:27 For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. NIV Exodus 22:27 because his cloak is the only covering he has for his body. What else will he sleep in? When he cries out to me, I will hear, for I am compassionate. ASV Exodus 22:27 for that is his only covering, it is his garment for his skin: wherein shall he sleep? And it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. CSB Exodus 22:27 For it is his only covering; it is the clothing for his body. What will he sleep in? And if he cries out to Me, I will listen because I am compassionate. NKJ Exodus 22:27 "For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am gracious. NRS Exodus 22:27 for it may be your neighbor's only clothing to use as cover; in what else shall that person sleep? And if your neighbor cries out to me, I will listen, for I am compassionate. YLT Exodus 22:27 for it alone is his covering, it is his garment for his skin; wherein doth he lie down? and it hath come to pass, when he doth cry unto Me, that I have heard, for I am gracious. when he cries out to Me: Ex 2:23,24 Ps 34:6 72:12 Isa 19:20 for I am gracious: Ex 34:6 2Ch 30:9 Ps 86:15 136:10,11 Exodus 22 Resources - Multiple Sermons and Commentaries WHY A CLOAK MUST BE RETURNED For - Term of explanation - explaining why the creditor is to return the cloak before sunset. That is his only covering - His only covering reflects the fact that he was poor. NLT says "This coat may be the only blanket your neighbor has." it is his cloak for his body - Body is literally skin. What else shall he sleep in? - Literally the text reads, "In what can he lie down?" To take his only covering would be like taking the "the shirt off his back." In Dt 24:15 we read a related passage about a poor man crying out... “You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he will not cry against you to the LORD and it become sin in you. Comment - The implication in the context of cloak for covering is that like not giving the poor man his wages before the sun sets will become a sin against the one who hired him, so too the creditor not returning the cloak will be held guilty of sin when the poor man cries out against him. And it shall come about that when he cries out to Me - This is interesting. The one who cries out knows to Whom He should take his case for covering in the cold! Cries out (06817)(tsaaq) refers to shouting, complaining loudly, to pleading for relief or justice, calling for help. The Septuagint (Lxx) translates tsaaq here with the verb kataboao (used in Ex 5:15, Ex 22:23, Dt 24:15) which means to make a loud outcry or to cry out in the sense of bringing charges against another (in this case with God regarding the action of the creditor in not returning his cloak before sunset). I will hear him, for I am gracious - This same word gracious is used in Ex 34:6 "Then the LORD passed by in front of him and proclaimed,“The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth." This is God's "go to" so to speak. He "leans toward" this attribute of showing favor to the one who is in need (all of us before we were placed in Christ by grace through faith!), in this case the man who needs his cloak. Notice that God is concerned about not just "big things" but about the small details of our lives! Here He hears the cry for a cloak! THOUGHT - Dear believer, if you have a need and think it is too small to bother God about, then you need to think again and you need to "bother" Him! Perhaps you might go back and read the story about the woman in Luke 18:1-8+ and let that truth encourage you to importune the Most High God with your "little" issue or request. It is NOT TOO LITTLE to Him! Gracious (02587)(channun from chanan = be gracious) is disposed to bestow favors and/or blessings. It speaks of unmerited favor, an act and action based on love, which Yahweh bestows on His creatures. Many of the uses are coupled with rechem which is compassion or mercy (tender pity for someone helpless and suffering, "tender mercies"). There are 13 uses in the OT and all but one refer to the character of Jehovah. The one exception is a characteristic of the godly man in Ps 112:4NET = "In the darkness a light shines for the godly, for each one who is merciful, compassionate, and just." The Septuagint usually translates channun with the adjective eleemon which means merciful, compassionate, concerned about people in their need. Eleemon is used only in Mt 5:7+ "Blessed are the merciful (eleemon) for they shall receive mercy." and of Jesus in Heb 2:17+ "Therefore, He had to be made like His brethren in all things, so that He might become a merciful (eleemon) and faithful high priest in things pertaining to God, to make propitiation for the sins of the people." Channun - Exod. 22:27; Exod. 34:6; 2 Chr. 30:9; Neh. 9:17; Neh. 9:31; Ps. 86:15; Ps. 103:8; Ps. 111:4; Ps. 112:4; Ps. 116:5; Ps. 145:8; Joel 2:13; Jon. 4:2 Rayburn - Three laws in succession require Israel to pay special attention to the condition of groups of people who are weak and vulnerable to exploitation, and to make no profit at their expense. “What the market will bear” is not biblical law. In Deut. 24:10, God’s people are obliged even to take care not to embarrass a poor man; to be sensitive to his feelings and so not require him to make public display of his need. The negotiations for the loan should be made in private and the one who advances the money should do so as another member of the family, not as a businessman seeking profit. If collateral is held, it must be returned before its absence causes hardship. Taking all biblical texts together, the loaning of money at interest is not forbidden in the Bible. What is forbidden is excessive interest when circumstances make that possible and loaning money at interest to a fellow believer who finds himself in difficult straits. If a fellow Israelite wanted money with which to build up his business, this law would not prohibit such a loan, even from a fellow Israelite. What is being forbidden is taking advantage of someone’s misfortune. That would be mistreatment of the poor. God himself is merciful and his people must be as well. If they are not, they will have to answer to him. That is, you remember, a large part of the argument of prophets like Amos and Hosea. They accuse Israel of mistreating the poor and threaten God’s vengeance as a consequence. Exodus 22:28 "You shall not curse God, nor curse a ruler of your people. NET Exodus 22:28 "You must not blaspheme God or curse the ruler of your people. NLT Exodus 22:28 "You must not dishonor God or curse any of your rulers. ESV Exodus 22:28 "You shall not revile God, nor curse a ruler of your people. KJV Exodus 22:28 Thou shalt not revile the gods, nor curse the ruler of thy people. NIV Exodus 22:28 "Do not blaspheme God or curse the ruler of your people. YLT Exodus 22:28 'God thou dost not revile, and a prince among thy people thou dost not curse. God, Ex 22:8,9 Ps 32:6 Ps 82:1-7 138:1 Joh 10:34,35 curse: Ex 21:17 1Sa 24:6,10 26:9 Ec 10:20 Ac 23:3,5 Ro 13:2-7 Tit 3:1,2 1Pe 2:17 2Pe 2:10 Jude 1:8 Exodus 22 Resources - Multiple Sermons and Commentaries NO CURSING OF GOD OR RULERS This passage is quoted by Paul in the NT The high priest Ananias commanded those standing beside him to strike him on the mouth. 3 Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” 4 But the bystanders said, “Do you revile God’s high priest?” 5 And Paul said, “I was not aware, brethren, that he was high priest; for it is written, ‘YOU SHALL NOT SPEAK EVIL OF A RULER OF YOUR PEOPLE.’” (Acts 23:2-5+) Currid - This next section is an exposition of the Third Commandment, found in Exodus 20:7. The basic gist of that statute is the absolute prohibition on taking God’s name in vain, that is, frivolously or lightly. You shall not curse God (Elohim), nor curse a ruler of your people - Curse (note 2 different words for curse - see word studies below) is variously translated "blaspheme" (NET), "dishonor" (NLT), "revile" (ESV). The idea of this word is to esteem lightly. Currid adds that "The point of this cursing is not to treat God light-heartedly or in a light-minded way. Two examples of people acting in this manner are found in Leviticus 24:10–13 and 1 Kings 21:1–16." The third commandment says we are not to take the Lord’s Name in vain (Ex 20:7+) and this commandment says not to curse Him or revile Him. In other words the people were to respect their God-ordained leaders. One was not to verbal assault God or His ruler. Moses used this same verb in Ex 21:17+ writing “He who curses his father or his mother shall surely be put to death." The Septuagint uses the same verb for cursing God, a ruler or one's parents, the verb katalogeo (kata = against + logeo = to speak) which means to speak evil, to revile, to denounce, to insult with unjustified and abusive language against the other party. It is interesting that there is no punishment appended to cursing God or a ruler whereas cursing parents carried the death penalty! Silence of this text on punishment certainly would not seem to exclude some significant punishment, because otherwise there would be no significant motivation to impede cursing God or a ruler. Boy, do we see a different pattern in American culture which rabidly curses not only God but His ordained rulers (one thinks for example of the police forces who have become vilified in 2020!) Ruler (nasi) means something (someone) lifted up, and thus an individual lifted up or exalted as leader and occurs most often in Numbers especially of the chiefs of the Israelite tribes (Nu 1:16, 44, 2:3,5, 7, 10, 12, 14, 18, 20, 22, 25, etc). The Septuagint (Lxx) translates ruler with archon which describes one who has eminence in a ruling capacity, referring to earthly figures (Mt 20:25) such as rulers (Acts 4:26+), Moses (Acts 7:27, 35+). Kaiser - Any word or deed that detracts from the glory of God is a reviling or cursing of his name. (EBC-Ex) David Thompson - Now we would say in our culture that we have unbridled freedom of speech to say anything we want about any leader we want. God’s Law says, “no you do not.” Now this principle is not just true for the O.T. Law, for the Apostle Paul actually cited it and applied it when he called the high priest, Ananias, a “whitewashed wall” (Acts 23:2-5+). (Sermon) Curse (despise)(07043)(qalal) means to be slight, to be trivial, to be small," "to be light," in weight or account. For example, the idea of "to be of no account in the eyes of" appears in Hagar's attitude toward her mistress Sarah (Ge 16:4 = Hagar was "despised in her sight.") Curse (07779)(arar) refers principally to exclamations, or imprecations, uttered by one person against another. To inflict with a curse.This verb, in a more specific sense, means to bind (with a spell); to hem in with obstacles; to render powerless to resist. Victor Hamilton - On the basis of Akkadian arānu "to snare, bind" and the noun irritu "noose, sling" Brichto, following Speiser, advances the interpretation that Hebrew ʾārar means "to bind (with a spell), hem in with obstacles, render powerless to resist." Thus the original curse in Genesis 3:14, 17, "cursed are you above all cattle" and "cursed is the ground for your sake" means "you are banned/anathematized from all the other animals" and "condemned be the soil (i.e., fertility to men is banned) on your account." Similarly, God's word to Cain, "you are cursed from the earth" means Cain is banned from the soil, or more specifically, he is banned from enjoying its productivity. Cf. also Joshua 9:23; Judges 21:18; 1 Samuel 26:19; 2 Kings 9:34 (barred from proper burial); Malachi 2:2. One recalls the passage where King Balak of Moab hires Balaam to "curse" the Israelites (Numbers 22:6ff.). The king wants the magician to say some word or recite some incantation that will "immobilize" the Israelites, giving the Moabite king the necessary opportunity to defeat his numerically superior foe. Of course such was not automatically effective. According to Kaufmann, "The Israelite idea stripped magical actions of their autonomous, metadivine potency and made them serve as vehicles for the manifestation of the will of God" (Y. Kaufmann, Religion of Israel, p. 84). It will be observed that the majority of "curse" sayings with ʾārar fall into one of three general categories: (1) the declaration of punishments (Genesis 3:14, 17); (2) the utterance of threats (Jeremiah 11:3; Jeremiah 17:5; Malachi 1:14); (3) the proclamation of laws (Deut. 27:15-26; Deut. 28:16-19. It is interesting that all these curse-sayings are a reflex of one violating his relationship to God. To illustrate from Deut. 27:15-26, idolatry (Deut. 27:15), disrespect for parents (Deut. 27:16), deceiving one's neighbor (Deut. 27:17, 24), manipulating the disadvantaged (Deut. 27:18-19), sexual aberrations (Deut. 27:20, 21, 22, 23), bribery (Deut. 27:5), and not observing God's law (Deut. 27:26) all bring the condemnation of the curse. (See link to the TWOT ) W E Vine - "Cursed" is usually parallel with "bless." The two "curses" in Gen. 3 are in bold contrast to the two blessings ("And God blessed them …") in Gen. 1. The covenant with Abraham includes: "I will bless that bless thee, and curse [different root] him that curseth thee …" (Gen. 12:3). Compare Jeremiah's "Cursed be the man that trusteth in man" and "Blessed is the man that trusteth in the Lord" (Jer. 17:5, 7). Pagans used the power of "cursing" to deal with their enemies, as when Balak sent for Balaam: "Come …, curse me this people" (Num. 22:6). Israel had the ceremonial "water that causeth the curse" (Num. 5:18ff.). God alone truly "curses." It is a revelation of His justice, in support of His claim to absolute obedience. Men may claim God's "curses" by committing their grievances to God and trusting in His righteous judgment (cf. Psa. 109:26-31). The Septuagint translates ʾārar by epikataratos, its compounds and derivatives, by which it comes into the New Testament. "Curse" in the Old Testament is summed up in the statement: "Cursed be the man that obeyeth not the words of this covenant …" (Jer. 11:3). The New Testament responds: "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree …" (Gal. 3:13). (Vine's Expository Dictionary of Old Testament and New Testament Words) Gilbrant adds it "carries the idea of being bound or banned from something. Therefore, God's original curse to Satan in Ge 3:14, 17, "cursed are you above all cattle and cursed is the ground for your sake," means you are banned from all the other animals and condemned to be the soil on your account. Likewise, God's curse upon Cain, "you are cursed from the earth" (Gen. 4:11, 12), means Cain is banned from enjoying the productivity of the earth's soil. Furthermore, the curse pronounced upon Jezebel by Elijah (1 Ki. 21:23) barred her from a proper burial (2 Ki. 9:34). Balaam was hired by King Balak to curse the Israelites (Num. 22:6ff). Although his efforts were unsuccessful, Balak desired Balaam to disable the Israelite forces. The Israelites, however, eventually brought the curse of God upon themselves through idolatry and its accompanying immorality (Num. 25:1-9). Most of the curse sayings are within proclamations of laws (Deut. 27:15-26; 28:16-19) or pronouncements of threats (Jer. 11:3; 17:5). (Complete Biblical Library) Arar - 62x in 52v - brings a curse(6), curse(10), cursed(43), cursed woman(1), curses(1), utterly curse(1). Gen. 3:14; Gen. 3:17; Gen. 4:11; Gen. 5:29; Gen. 9:25; Gen. 12:3; Gen. 27:29; Gen. 49:7; Exod. 22:28; Num. 5:18; Num. 5:19; Num. 5:22; Num. 5:24; Num. 5:27; Num. 22:6; Num. 22:12; Num. 23:7; Num. 24:9; Deut. 27:15; Deut. 27:16; Deut. 27:17; Deut. 27:18; Deut. 27:19; Deut. 27:20; Deut. 27:21; Deut. 27:22; Deut. 27:23; Deut. 27:24; Deut. 27:25; Deut. 27:26; Deut. 28:16; Deut. 28:17; Deut. 28:18; Deut. 28:19; Jos. 6:26; Jos. 9:23; Jdg. 5:23; Jdg. 21:18; 1 Sam. 14:24; 1 Sam. 14:28; 1 Sam. 26:19; 2 Ki. 9:34; Job 3:8; Ps. 119:21; Jer. 11:3; Jer. 17:5; Jer. 20:14; Jer. 20:15; Jer. 48:10; Mal. 1:14; Mal. 2:2; Mal. 3:9 Exodus 22:29 "You shall not delay the offering from your harvest and your vintage. The firstborn of your sons you shall give to Me. NET Exodus 22:29 "Do not hold back offerings from your granaries or your vats. You must give me the firstborn of your sons. NLT Exodus 22:29 "You must not hold anything back when you give me offerings from your crops and your wine."You must give me your firstborn sons. ESV Exodus 22:29 "You shall not delay to offer from the fullness of your harvest and from the outflow of your presses. The firstborn of your sons you NIV Exodus 22:29 "Do not hold back offerings from your granaries or your vats. "You must give me the firstborn of your sons. KJV Exodus 22:29 Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. shalt not delay: Ex 23:16,19 De 26:2-10 2Ki 4:42 2Ch 31:5 Pr 3:9,10 Eze 20:40 Mic 7:1 Mt 6:33 Ro 8:23 Jas 1:18, the firstborn. Ex 13:2,12 Ex 34:19 Exodus 22 Resources - Multiple Sermons and Commentaries NO DELAY IN DIVINE OFFERINGS Related Passages: Deuteronomy 26:1-10 “Then it shall be, when you enter the land which the LORD your God gives you as an inheritance, and you possess it and live in it,that you shall take some of the first of all the produce of the ground which you bring in from your land that the LORD your God gives you, and you shall put it in a basket and go to the place where the LORD your God chooses to establish His name. 3 “You shall go to the priest who is in office at that time and say to him, ‘I declare this day to the LORD my God that I have entered the land which the LORD swore to our fathers to give us.’ 4 “Then the priest shall take the basket from your hand and set it down before the altar of the LORD your God. 5 “You shall answer and say before the LORD your God, ‘My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation. 6 ‘And the Egyptians treated us harshly and afflicted us, and imposed hard labor on us. 7 ‘Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction and our toil and our oppression; 8 and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; 9 and He has brought us to this place and has given us this land, a land flowing with milk and honey. 10 ‘Now behold, I have brought the first of the produce of the ground which You, O LORD have given me.’ And you shall set it down before the LORD your God, and worship before the LORD your God; Exodus 13:11-13+ “Now when the LORD brings you to the land of the Canaanite, as He swore to you and to your fathers, and gives it to you, 12you shall devote to the LORD the first offspring of every womb, and the first offspring of every beast that you own; the males belong to the LORD. 13 “But every first offspring of a donkey you shall redeem with a lamb, but if you do not redeem it, then you shall break its neck; and every firstborn of man among your sons you shall redeem. You shall not delay the offering from your harvest and your vintage - This speaks of giving proper priority to honoring God with one's offerings to Him, but the type of offering is not specifically stated in this passage. Currid - The sense of the first sentence seems to be that postponing offerings of the first-fruits is forbidden. Thus, offerings are not only to be rendered to God, but they must be given at the right time. Robert Rayburn - In context, the reference is either to the first fruits, the first yields of grain or produce or to the best of one’s produce. What is to be offered is literally “your fullness and your dripping.” David Thompson - Offerings that honor God are not leftover; they are the first and the finest. It is very clear that God keeps the offering records of each person. When a person withholds their offerings from God, they are in direct defiance of the Word of God. All first fruit harvest offerings of grain and wine and all the firstborn sons and firstborn oxen and sheep are to be given to the Lord. Those who are right with God want to give God their best. They want God to have the best. People may think they will get more for themselves by not giving God what He really should have. But they will only cut their own throats, because God says in a Grace Age money passage–“He who sows sparingly shall also reap sparingly and he who sows bountifully shall also reap bountifully” (2 Cor. 9:6).(Sermon) The principle Thompson alludes to is not only a "Grace Age" principle but an OT principle Solomon giving us excellent motivation to honor God first writing "Honor the LORD from your wealth And from the first of all your produce; So your barns will be filled with plenty And your vats will overflow with new wine." (Pr 3:9,10) The firstborn of your sons you shall give to Me - God is not calling for child sacrifices! (Read Jeremiah 32:35) This requirement was mentioned in Exodus 13 (see comments there) where the LORD called Israel to “Sanctify to Me every firstborn, the first offspring of every womb among the sons of Israel, both of man and beast; it belongs to Me.....12 you shall devote to the LORD the first offspring of every womb, and the first offspring of every beast that you own; the males belong to the LORD." (Ex 13:2,12+) Firstborn (01060)(bekor) means an offspring who came first in the order of birth (animals Ge 4:4) or persons (Ge 25:13). Swanson adds that bekor means "firstborn, usually, the first male offspring, the oldest son, with the associative meaning of prominence in the clan and privileges pertaining to clan and inheritance (Ge 43:33; Ne 10:37)." The firstborn of clean animals were sacrificed to the Lord (Dt. 12:6, 17), but the firstborn males of unclean animals could be redeemed (Nu 18:15) The Septuagint (Lxx) translates bekor with Greek word prototokos (from protos = first, foremost, in place order or time; rank dignity + titko = beget, to bear, bring forth) can mean first-born chronologically (Lk 2:7), which is the sense it is used in Ex 22:29. Exodus 22:30 "You shall do the same with your oxen and with your sheep. It shall be with its mother seven days; on the eighth day you shall give it to Me. You shall do the same: De 15:19 seven days: Lev 22:27 Exodus 22 Resources - Multiple Sermons and Commentaries FIRST-BORN OF ANIMALS BELONG TO GOD You shall do the same with your oxen and with your sheep - Dt 15:19 says "You shall consecrate to the LORD your God all the firstborn males that are born of your herd and of your flock; you shall not work with the firstborn of your herd, nor shear the firstborn of your flock." Currid adds that "clean animals of the type approved for use in sacrifice have no right of redemption (AS DOES A DONKEY WHICH IS NOT CLEAN) and, therefore, they are to be sacrificed at some point." Rayburn - It was, of course, possible – as we have already read in Exodus 13:13, 15 – Israel could “redeem” their sons and even some of their livestock (e.g., donkey in Ex 13:13+) by the payment of money (Num. 18:15-16). The Lord has a claim upon his people and their lives and livelihood. That is the sense of these laws. It shall be with its mother seven days; on the eighth day you shall give it to Me - The newborn animal was allowed to stay with its mother for seven days. Is this God's compassion for the mother who carried her newborn for months and gets to enjoy a bit of pleasure with her precious newborn? Currid - It is unacceptable to give animals to Yahweh prior to the eighth day (see Lev. 22:27). They must live a complete week before dedication. This act finds a parallel in the laws of circumcision. Perhaps in both cases the stipulated period corresponds to the seven days of creation in Genesis 1. Exodus 22:31 "You shall be holy men to Me, therefore you shall not eat any flesh torn to pieces in the field; you shall throw it to the dogs. NET Exodus 22:31 "You will be holy people to me; you must not eat any meat torn by animals in the field. You must throw it to the dogs. NLT Exodus 22:31 "You must be my holy people. Therefore, do not eat any animal that has been torn up and killed by wild animals. Throw it to the dogs. ESV Exodus 22:31 "You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs. holy: Ex 19:5,6 Lev 11:45 19:2 De 14:21 1Pe 1:15,16 you shall not eat any flesh torn to pieces: Lev 17:15,16 20:25 22:8 De 14:21 Eze 4:14 44:31 Ac 10:14 15:20 Exodus 22 Resources - Multiple Sermons and Commentaries BE HOLY IN ALL BEHAVIOR You shall be holy men to Me - Holy is qodesh meaning set apart from profane or common use and in this context for God's use. Ex 19:6+ says Israel was to be a "holy nation" and not just in name but in action and this long list of laws established guidelines and boundaries to help the Israelites carry out holy conduct in the midst of the wholly unholy pagan nations! Israel's dietary laws were designed to set them apart from the pagan nations. In Leviticus 11:44+ God declared ‘For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth." So in Leviticus the issue was ceremonial uncleanness, and that is likely the reason for the rule in this passage. Kaiser - “Men of holiness” (lit. tr. of ʾanšê-qōḏeš) were to be separate in inward principle and outward practice—one of which was illustrated here." (Ibid) NET Note on holy - The use of this word here has to do with the laws of the sanctuary and not some advanced view of holiness. The ritual holiness at the sanctuary would prohibit eating anything torn to pieces. Therefore you shall not eat any flesh torn to pieces in the field - NLT paraphrases it "killed by wild animals." Wild animals in Palestine (including lions and bears at that time) would ravage flocks and tear the flesh of the domestic animals. Dead animal parts were not allowed on the dinner menu! Ezekiel implies eating such meat is defiling, declaring “Ah, Lord GOD! Behold, I have never been defiled; for from my youth until now I have never eaten what died of itself or was torn by beasts, nor has any unclean meat ever entered my mouth.” (Ezek 4:14) John