Exodus 22:5
If a man grazes his livestock in a field or vineyard and allows them to stray so that they graze in someone else's field, he must make restitution from the best of his own field or vineyard.
If a man grazes his livestock
This phrase introduces the scenario of a man managing his livestock, which in ancient Israel was a common occupation. The Hebrew word for "grazes" is "רָעָה" (ra'ah), meaning to pasture or tend. This reflects the agrarian lifestyle of the Israelites, where livestock was a primary source of wealth and sustenance. The responsibility of the owner is emphasized, highlighting the importance of stewardship and care in one's duties.

in a field or vineyard
Fields and vineyards were vital components of the agricultural economy in ancient Israel. The Hebrew words "שָׂדֶה" (sadeh) for field and "כֶּרֶם" (kerem) for vineyard denote cultivated land used for growing crops and grapes, respectively. These lands were often family-owned and passed down through generations, symbolizing heritage and livelihood. The mention of both fields and vineyards underscores the diversity of agricultural practices and the value of these resources.

and allows them to stray
The phrase "allows them to stray" implies negligence or lack of vigilance on the part of the livestock owner. The Hebrew root "שָׁלַח" (shalach) can mean to send or let go, indicating a failure to control or supervise. This highlights the moral and ethical responsibility of individuals to prevent harm or loss to others through their actions or inactions.

so that they graze in another man’s field
This part of the verse addresses the consequence of negligence, where the livestock encroach upon another's property. The concept of private property was well-established in Israelite society, and respect for boundaries was crucial for maintaining community harmony. The encroachment signifies a breach of trust and respect, necessitating corrective action.

he must make restitution
Restitution is a key theme in biblical law, emphasizing justice and restoration. The Hebrew word "שִׁלֵּם" (shillem) means to make whole or compensate. This requirement reflects the biblical principle of fairness and the need to rectify wrongs, ensuring that the victim is compensated for their loss.

from the best of his own field or vineyard
The phrase "from the best of his own field or vineyard" underscores the quality of restitution required. The Hebrew word "מֵיטָב" (meitav) means the best or finest, indicating that compensation should not be minimal or inferior. This principle teaches the importance of generosity and integrity in making amends, reflecting God's standards of righteousness and justice.

Persons / Places / Events
1. The Offending Man
Represents an individual who is responsible for his livestock and their actions. This person is accountable for any damage caused by his animals.

2. The Owner of the Field
The person whose property is damaged by the straying livestock. This individual is entitled to restitution for the loss incurred.

3. Livestock
Animals such as sheep, goats, or cattle that are under the care of the offending man. They symbolize the possessions or responsibilities that one must manage properly.

4. Field or Vineyard
Represents personal property or resources that are subject to damage or loss. It is a metaphor for areas of life where one might experience harm due to another's negligence.

5. Restitution
The act of making amends for loss or damage. It is a key principle in maintaining justice and fairness within the community.
Teaching Points
Responsibility and Stewardship
We are accountable for our actions and the impact they have on others. Proper stewardship of our resources and responsibilities is crucial.

Justice and Fairness
God's law emphasizes fairness and justice. When we cause harm, intentional or not, we are called to make things right.

Community and Relationships
Maintaining healthy relationships requires addressing wrongs and making restitution. This fosters trust and harmony within the community.

Repentance and Restitution
True repentance involves not only acknowledging wrongdoing but also taking steps to rectify the situation.

Generosity in Restitution
The requirement to repay from the best of one's field or vineyard highlights the importance of generosity and sincerity in making amends.
Bible Study Questions
1. How does the principle of restitution in Exodus 22:5 apply to modern-day situations where we might inadvertently cause harm to others?

2. In what ways can we ensure that we are being responsible stewards of the resources and responsibilities God has entrusted to us?

3. How can the concept of making restitution from the "best" of our resources challenge us to go above and beyond in our efforts to make amends?

4. What are some practical steps we can take to resolve conflicts and restore relationships in our personal and community life, as suggested by the teachings of Jesus in the New Testament?

5. How does understanding the cultural and historical context of Exodus 22:5 enhance our appreciation of God's laws and their relevance to our lives today?
Connections to Other Scriptures
Leviticus 6:1-7
Discusses the laws of restitution for various offenses, emphasizing the importance of making amends and restoring what was lost or damaged.

Matthew 5:23-24
Jesus teaches about reconciliation and the importance of resolving disputes and making restitution before offering gifts at the altar.

Luke 19:8
Zacchaeus' commitment to repay those he defrauded, illustrating the principle of restitution and repentance.
Actual and Virtual CriminalityW. Burrows, B. A.Exodus 22:1-5
Compensation for DamageMrs. Child's Letters from New York.Exodus 22:1-5
How to Get At a ThiefJ. Parker, D. D.Exodus 22:1-5
Substitutionary RestitutionExodus 22:1-5
Tardy RestitutionExodus 22:1-5
The Law of RobberyJ. W. Burn.Exodus 22:1-5
Unrighteous RestitutionJ. Spencer.Exodus 22:1-5
RestitutionJ. Orr Exodus 22:1-16
People
Moses
Places
Mount Sinai
Topics
Animal, Bare, Beast, Best, Cattle, Cause, Causes, Damage, Depastureth, Eaten, Feed, Feeds, Field, Fire, Graze, Grazed, Grazes, Lets, Livestock, Loose, Makes, Man's, Pasture, Pastured, Produce, Repay, Restitution, Stray, Vine-garden, Vineyard
Dictionary of Bible Themes
Exodus 22:5

     4538   vineyard
     5803   carelessness
     7785   shepherd, occupation

Exodus 22:1-5

     6206   offence

Exodus 22:1-17

     5492   restitution

Exodus 22:3-9

     5483   punishment

Exodus 22:3-15

     5264   compensation

Exodus 22:5-15

     5511   safety

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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