◄ Exodus 22:15 ►
If the owner was present, no restitution is required. If the animal was rented, the fee covers the loss.
Study Bible
But if the owner is with the animal
This phrase indicates a situation where the owner of the animal is present during the time of its use. In the Hebrew context, the presence of the owner implies a shared responsibility and oversight. The Hebrew word for "owner" is "בַּעַל" (ba'al), which can also mean master or lord, suggesting authority and responsibility. The presence of the owner signifies a level of trust and accountability, reducing the borrower's liability. This reflects a principle of shared stewardship and mutual trust within the community, emphasizing the importance of relationships and accountability in transactions.

the borrower will not have to pay
Here, the term "borrower" is derived from the Hebrew "שָׁאַל" (sha'al), meaning to ask or request. This implies a voluntary and consensual agreement between the borrower and the owner. The phrase indicates that if the owner is present, the borrower is not held financially responsible for any mishap. This provision underscores the biblical principle of fairness and justice, recognizing that the borrower's liability is mitigated by the owner's presence and oversight. It reflects a compassionate legal system that considers the circumstances and relationships involved.

If the animal was hired
The concept of hiring, from the Hebrew "שָׂכִיר" (sakhir), involves a formal agreement where compensation is provided for the use of the animal. This arrangement is distinct from borrowing, as it involves a contractual obligation. The hiring of an animal suggests a business transaction where the terms are clearly defined, including the responsibilities and liabilities of both parties. This reflects the biblical emphasis on clear agreements and the importance of honoring one's commitments in economic dealings.

the fee covers the loss
This phrase indicates that the payment made for hiring the animal includes a provision for potential loss or damage. The Hebrew word for "fee" is "שָׂכָר" (sakhar), which denotes wages or compensation. This implies that the risk of loss is factored into the hiring cost, providing a form of insurance for the owner. It highlights the biblical principle of justice and fairness in economic transactions, ensuring that the owner is compensated for potential risks while the hirer is protected from excessive liability. This reflects a balanced approach to commerce, where both parties' interests are safeguarded.

Persons / Places / Events
1. Man
The individual who seduces the virgin. In the context of ancient Israel, this refers to a male member of the community.

2. Virgin
A young woman who has not been married or engaged, representing purity and the potential for a future marriage.

3. Bride Price
A customary payment made by the groom to the bride's family, signifying a formal agreement and commitment.

4. Marriage
The institution that is established as a result of the seduction, emphasizing the seriousness of the act and its consequences.

5. Ancient Israel
The cultural and historical setting in which these laws were given, reflecting the societal norms and values of the time.
Teaching Points
The Sanctity of Marriage
This law underscores the importance of marriage as a sacred institution, meant to be entered into with respect and commitment.

Responsibility and Consequences
The requirement for the man to marry the woman he seduces highlights the need for accountability and the serious nature of sexual relationships.

Cultural Context and Modern Application
While the cultural practices of ancient Israel differ from today, the principles of respect, responsibility, and the value of individuals remain relevant.

Purity and Honor
The passage calls believers to uphold purity and honor in relationships, reflecting God’s design for human interactions.

Restoration and Redemption
Even in situations of wrongdoing, there is an opportunity for restoration and making things right, pointing to God’s redemptive purposes.
Bible Study Questions
1. How does the requirement for the man to marry the woman he seduces reflect the value placed on marriage in ancient Israel?

2. In what ways can the principles found in Exodus 22:15 be applied to modern relationships and societal norms?

3. How do the additional scriptures connected to this passage expand our understanding of sexual morality and responsibility?

4. What are some practical steps believers can take to uphold purity and honor in their relationships today?

5. How does the concept of restoration in this passage point to the broader theme of redemption found throughout the Bible?
Connections to Other Scriptures
Deuteronomy 22:28-29
This passage provides a similar law, reinforcing the responsibility of the man to marry the woman he has violated and to pay the bride price.

Genesis 34:1-12
The account of Dinah and Shechem illustrates the cultural importance of marriage and the consequences of violating a woman.

1 Corinthians 6:18-20
Paul’s teaching on sexual immorality highlights the sanctity of the body and the importance of honoring God with our actions.

Matthew 5:27-28
Jesus’ teaching on adultery expands the understanding of sexual sin to include lustful thoughts, emphasizing purity of heart.
Sermons
RestitutionJ. Orr Exodus 22:1-16
BorrowingG. Hughes, B. D.Exodus 22:14-15
Concerning BorrowingJ. W. Burn.Exodus 22:14-15
People
Moses
Places
Mount Sinai
Topics
Animal, Borrower, Covered, Covers, Hire, Hired, Hireling, Lease, Leased, Loseth, Loss, Money, Owner, Paid, Pay, Payment, Repay, Restitution, Thereof
Dictionary of Bible Themes
Exodus 22:15

     5337   hiring
     5398   loss
     5415   money, uses of

Exodus 22:1-17

     5492   restitution

Exodus 22:3-15

     5264   compensation

Exodus 22:5-15

     5511   safety

Exodus 22:10-15

     4605   animals, religious role

Exodus 22:14-15

     5233   borrowing

Library
Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical Councils

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel

Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated …
J. W. McGarvey—The Four-Fold Gospel

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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