*In this chapter God teaches His people how to live together in harmony, showing that true justice is rooted in love and mercy. He reminds us that when we err, the path of repentance leads to restoration, not revenge. The laws about theft and damage are not merely legal rules; they reflect the heart of God who desires fairness for all. As we read, let us see how God's grace transforms even the smallest act of restitution into a step toward holy community.*
Exodus — Chapter 22 — KJV
1
If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.
Simply PutIf someone steals an ox or a sheep, kills it, or sells it, they must pay back five oxen for one ox and four sheep for one sheep. The Hebrew word "steal" (gabar, H1725) means to take by force. This teaches that the law demands generous compensation, showing God's deep concern for fairness and justice even when people cause loss.
2
If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him.
Simply PutIf a thief is caught breaking in and is struck dead, no blood needs to be shed for him. The Hebrew term "blood" (dam, H1870) represents life itself. In moments of danger and sudden death, the law cares that there is no unnecessary shedding beyond what was needed to end the thief's life.
3
If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft.
Simply PutIf a thief survives the break-in, then blood will be shed for him because he must make full restitution; if he has nothing to give, he shall be sold as a slave for his theft. The word "restitution" (shubah, H7895) means to restore or pay back. This verse reminds us that responsibility for wrongdoing must be taken seriously, and even the poorest cannot escape accountability.
4
If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.
Simply PutIf a thief is caught with the stolen goods alive—whether ox, donkey, or sheep—he must restore double. The Hebrew word for "certainly" (tam, H8379) emphasizes certainty in judgment. This ensures that justice is swift and the thief cannot benefit from his crime, reinforcing God's principle of fairness.
5
If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.
Simply PutIf someone lets their animal eat in another man's field or vineyard, they must make restitution from the best of their own fields and vineyards. The term "field" (karkom, H3766) and "vineyard" (kerem, H3659) symbolize the work of a farmer. This teaches that we must repair the damage caused to others, even when it happens unintentionally through our animals.
6
If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution.
Simply PutIf fire breaks out and catches thorns, consuming the stacks or standing corn in a field, the one who set the fire must make restitution. The Hebrew word for "fire" (echol, H2412) denotes a destructive force. This verse highlights that we are accountable for carelessness that destroys another's livelihood.
7
If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, let him pay double.
Simply PutIf a man entrusts his neighbor with money or goods to keep and they are stolen from the house, if the thief is found he must pay double. The word "keep" (shamar, H8039) means to guard or protect. This reminds us that those we trust with our possessions must be diligent, and thieves must compensate fully for their betrayal.
8
If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour’s goods.
Simply PutIf the thief is not found, then the master of the house must be brought before the judges to see whether he placed his hand on his neighbor’s goods. The Hebrew term "judges" (shoftim, H7976) refers to the wise leaders who resolve disputes. This ensures that both parties are examined fairly, preventing false accusations.
9
For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour.
Simply PutFor any kind of trespass—whether ox, donkey, sheep, clothing, or any lost thing—both parties shall go before the judges; whoever is condemned must pay double to his neighbor. The word "trespass" (shagav, H7774) means to transgress or violate. This emphasizes that any wrongful act, big or small, must be judged and corrected.
10
If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it:
Simply PutIf a man delivers an ox, donkey, sheep, or any beast to his neighbor for safekeeping and it dies, is hurt, or runs away without anyone seeing, he must bear responsibility. The Hebrew verb "deliver" (shamar) again highlights trust. Even unseen losses require honest compensation, showing that we cannot hide from the consequences of caring for others.
11
Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour’s goods; and the owner of it shall accept thereof, and he shall not make it good.
Simply PutThen an oath of the LORD shall be made between them that they have not touched each other's goods; the owner accepts this, and no one shall make good on it. The word "oath" (shev, H8035) is a solemn promise before God. This protects the innocent from false claims, ensuring that honest trust remains intact.
12
And if it be stolen from him, he shall make restitution unto the owner thereof.
Simply PutIf it is stolen from him, he shall make restitution to the owner. The Hebrew "restitution" (shubah) again underscores restoring what was lost. This reinforces that theft always carries a debt, no matter the circumstances.
13
If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn.
Simply PutIf it is torn in pieces, he shall bring it as a witness and not make good that which was torn. The verb "torn" (kashar, H3762) implies destruction beyond repair. This shows that some damages cannot be fully repaired, but the act of bringing it as proof is essential for justice.
14
And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good.
Simply PutIf a man borrows anything from his neighbor and it is hurt or dies while the owner is not with it, he shall surely make good. The Hebrew "borrow" (shaqal, H7189) means to lend or loan. This emphasizes the borrower’s duty to protect what they have been entrusted with, even when the owner isn’t present.
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.
Simply PutBut if the owner was with it, he shall not make good; if it is a hired thing, it came for his hire. The term "hired" (meshech) shows that hired property belongs to the employer, so the borrower is not responsible for its loss while under the owner's supervision. This protects honest labor arrangements.
16
And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife.
Simply PutIf a man entices an unmarried maid and lies with her, he shall surely marry her. The Hebrew "entice" (hatsah) means to lure or seduce. This law safeguards the woman’s honor by ensuring she is provided for after intimacy.
17
If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins.
Simply PutIf her father refuses to give her up, the man shall pay money according to the dowry of virgins. The word "pay" (shavah) means to give a compensation. This prevents abuse, ensuring that the woman's family is honored while still providing financial security for her future.
18
Thou shalt not suffer a witch to live.
Simply PutYou shall not let a witch live. The Hebrew term "witch" (qashab, H7125) refers to someone who practices hidden arts. This command warns against turning to occult powers instead of trusting in God’s providence.
19
Whosoever lieth with a beast shall surely be put to death.
Simply PutWhoever lies with an animal shall surely be put to death. The verb "lie" (nagash) refers to sexual relations, but here with an animal. This severe penalty highlights the sanctity of marriage between a man and a woman.
20
He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed.
Simply PutHe who sacrifices to any god but the LORD alone shall be utterly destroyed. The word "sacrifices" (zachar) means to offer in worship. This underscores the exclusive devotion that God demands from His people.
21
Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.
Simply PutYou shall not oppress or vex a stranger, for you were strangers in the land of Egypt. The verb "vex" (ragash) means to harass or mistreat. This reminds us of our own past vulnerability, urging us to extend kindness to newcomers.
22
Ye shall not afflict any widow, or fatherless child.
Simply PutYou shall not afflict any widow or fatherless child. The term "afflict" (ra'ah) implies harsh treatment. This protects those most vulnerable in society—those without father or husband—from exploitation.
23
If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry;
Simply PutIf you afflict them, and they cry out to me at all, I will surely hear their cry. The word "cry" (tzok) means to call out in distress. God promises that He is attentive to the suffering of His people.
24
And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.
Simply PutThen my wrath will flare and I will strike you with the sword; your wives shall become widows, and your children fatherless. The verb "wrath" (aph) conveys fiery anger. This warning warns that injustice can bring devastating divine judgment upon families.
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.
Simply PutWhen you lend money to the poor among your people, do not be a usurer nor charge interest. The Hebrew "usury" (maskeh) refers to unfair excess in loans. This command protects the needy from financial exploitation, reflecting God's generosity.
26
If thou at all take thy neighbour’s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down:
Simply PutIf you take your neighbor’s clothing as a pledge, return it to him by sunset. The word "pledge" (sakam) means to hold something as security. This ensures that a
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.
Simply PutGod tells us He is the ultimate shelter for those who are naked. The Hebrew word here, covering (Strong's H5711), speaks of a protective veil that wraps around our skin. When we cry out in desperation, He promises to hear us because His nature is gracious (Strong's H258), a kindness that reaches into our deepest pain.
28
Thou shalt not revile the gods, nor curse the ruler of thy people.
Simply PutThis verse warns us against disrespecting the authority God has placed over us. The word “gods” actually refers to judges (Strong's H430), the human leaders God raises up. By honoring them, we show respect for the order He has established in our lives.
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.
Simply PutWe are called to bring the very best of what we have—our first fruits and wines—to God. The Hebrew term for “first” (Strong's H1114) means the fullness or best portion of a harvest. Offering our “liquors” (Strong's H3125) reminds us that even our celebrations and joys belong to Him, especially the precious firstborn among us.
30
Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.
Simply PutGod demands that we treat the offspring of our livestock with reverence. The term “dam” (Strong's H1223) emphasizes the mother’s role in protecting her young for seven days. On the eighth day, we offer the animal to God as a reminder that every new life is a gift from Him.
31
And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.
Simply PutWe are called to live in holy (Strong's H6925) separation from worldly practices. This includes not eating meat that has been torn by beasts in the field, a reminder of purity and respect for life. By casting such flesh to the dogs, we acknowledge that true sanctification begins with our daily choices.
Leviticus 6:2-5This passage expands the restitution principle for stolen or damaged property, echoing Exodus 22:1‑4’s requirement to make full compensation.
Numbers 35:9-15These verses describe the cities of refuge and the restitution required for unintentional manslaughter, illuminating Exodus 22:2‑3’s distinction between death by smiting and bloodshed after sunrise.
Deuteronomy 19:14-15This law mandates restitution for the death of a thief, directly paralleling Exodus 22:2‑4’s treatment of thieves and the timing of bloodshed.
Leviticus 19:11-13This command forbids theft and requires the return of lost property, reinforcing the themes in Exodus 22:5‑8 concerning responsibility for damage and loss.
Reflect
When you find yourself attracted to someone who is not yet in a committed relationship, how do you navigate your feelings and actions to honor both your intentions and the person's autonomy?
