If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed. If a thiefThe Hebrew word for "thief" here is "גַּנָּב" (ganav), which refers to someone who steals stealthily, as opposed to a robber who might use force. In the ancient Near Eastern context, theft was a serious offense, often threatening the livelihood of individuals and families. The Bible consistently condemns theft, emphasizing the importance of respecting others' property as a reflection of loving one's neighbor. is caught breaking in
The phrase "breaking in" translates from the Hebrew "מַחְתֶּרֶת" (machteret), which literally means "digging through." This implies a clandestine entry, often through a wall or under cover of darkness. The imagery here is of a thief who is not merely opportunistic but has premeditated the act, highlighting the severity of the crime. In ancient times, homes were often made of mud bricks, making it feasible for a thief to dig through walls, thus the specific mention of "breaking in." and is beaten to death
The Hebrew verb "נָכָה" (nakah) means "to strike" or "to smite." The context here is defensive action taken by a homeowner to protect their property and family. The phrase "to death" indicates the severity of the response, which is not prescribed but rather described as a possible outcome. This reflects the high value placed on personal and familial security in ancient Israelite society. no one shall be guilty of bloodshed
The term "bloodshed" comes from the Hebrew "דָּם" (dam), meaning "blood." In this context, it refers to the guilt associated with taking a life. The verse provides a legal exemption for the homeowner, recognizing the right to defend one's home against an intruder. This legal principle underscores the sanctity of life and property, balanced by the necessity of self-defense. It reflects the broader biblical theme of justice, where the intent and circumstances of an action are considered in determining guilt or innocence. Persons / Places / Events 1. ThiefThe individual attempting to unlawfully enter a property, representing a threat to personal and property security. 2. HomeownerThe person defending their home, whose actions are under scrutiny in the context of self-defense. 3. IsraelThe nation receiving these laws as part of the Mosaic Law, which governed their civil and moral conduct. 4. Mosaic LawThe legal and moral code given to the Israelites through Moses, which includes laws on property and personal rights. 5. GodThe ultimate lawgiver, whose justice and righteousness are reflected in the laws given to Israel. Teaching Points Understanding ContextRecognize that this law was given in a specific cultural and historical context, where personal property and family safety were paramount. Principle of Self-DefenseThe passage highlights the principle of self-defense, acknowledging the right to protect one's home and family. Value of LifeWhile the law permits defense, it also implicitly values life by distinguishing between day and night, suggesting a measured response. Moral ResponsibilityEven in self-defense, there is a moral responsibility to consider the value of human life and the potential for non-lethal outcomes. Modern ApplicationConsider how this principle applies today in terms of personal safety, legal rights, and moral responsibilities in protecting oneself and others. Bible Study Questions 1. How does the context of ancient Israel influence the interpretation of Exodus 22:2, and what can we learn from it today? 2. In what ways does the principle of self-defense in Exodus 22:2 align with or differ from New Testament teachings on retaliation and forgiveness? 3. How can we balance the right to protect ourselves with the call to value and preserve life, even in threatening situations? 4. What role does the government play in ensuring justice and protection, and how should Christians respond to legal systems in light of Romans 13:1-4? 5. How can we apply the principles of Exodus 22:2 in our daily lives, particularly in situations where we feel threatened or wronged? Connections to Other Scriptures Exodus 21:12-14Discusses the laws regarding manslaughter and murder, providing context for the concept of bloodguilt. Deuteronomy 19:4-6Offers further insight into the cities of refuge and the distinction between accidental and intentional killing. Proverbs 6:30-31Reflects on the consequences of theft and the moral implications of stealing. Matthew 5:38-39Jesus' teaching on turning the other cheek, which provides a New Testament perspective on retaliation and self-defense. Romans 13:1-4Discusses the role of government and authority in maintaining justice and order, relevant to the discussion of law and self-defense. People MosesPlaces Mount SinaiTopics Account, Act, Alive, Ass, Beast, Blood, Bloodguiltiness, Blood-guiltiness, Bloodshed, Blow, Breaking, Caught, Caused, Death, Defender, Die, Died, Dies, Dieth, Double, Encountered, Forcing, Guilt, Guilty, Owner, Ox, Pay, Possession, Responsible, Shed, Sheep, Smitten, Stolen, Struck, Thief, WhetherDictionary of Bible Themes Exodus 22:2 5203 acquittal Exodus 22:1-4 5555 stealing Exodus 22:1-5 6206 offence Exodus 22:1-17 5492 restitution Exodus 22:2-3 5944 self-defence
7447 slavery, in OT 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 CouncilsParable 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 Links Exodus 22:2 NIVExodus 22:2 NLTExodus 22:2 ESVExodus 22:2 NASBExodus 22:2 KJV
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