---
title: "Clarke"
description: "Verse Exodus 22:1. If a man shall steal — This chapter consists chiefly of judicial laws, as the preceding chapter does of political; and in it the same g"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/exodus/22"
---

Verse [Exodus 22:1](../../../kjv/exodus/22/1). ***If a man shall steal*** — This chapter consists chiefly of *judicial* laws, as the preceding chapter does of *political*; and in it the same good sense, and well-marked attention to the welfare of the community and the moral improvement of each individual, are equally evident.
In our translation of this verse, by rendering different Hebrew words by the same term in English, we have greatly obscured the sense. I shall produce the verse with the original words which I think improperly translated, because *one English* term is used for *two Hebrew* words, which in this place certainly do not mean the same thing. *If a man shall steal an ox* (שור shor) *or a* *sheep*, (שה seh), *and kill it, or sell it; he shall restore* *five oxen* (בקר bakar) *for an ox*, (שור shor), *and* *four sheep* (צאן tson) *for a sheep* (שה seh). I think it must appear evident that the sacred writer did not intend that these words should be understood as above. A *shor* certainly is different from a *bakar*, and a *seh* from a *tson*. Where the difference in every case lies, wherever these words occur, it is difficult to say. The *shor* and the *bakar* are doubtless creatures of the *beeve* kind, and are used in different parts of the sacred writings to signify the *bull*, the *ox*, the *heifer*, the *steer*, and the *calf*. The *seh* and the *tson* are used to signify the *ram*, the *wether*, the *ewe*, the *lamb*, the *he-goat*, the *she-goat*, and the *kid*. And the latter word צאן *tson* seems frequently to signify the *flock*, composed of either of these lesser cattle, or both sorts conjoined.
As שור *shor* is used, [Job 21:10](../../../kjv/job/21/10), for a *bull* probably it may mean so here. *If a man steal a* BULL *he* *shall give five* OXEN *for him*, which we may presume was no more than his real value, as very few bulls could be kept in a country destitute of *horses*, where *oxen* were so necessary to till the ground. For though some have imagined that there were no castrated cattle among the Jews, yet this cannot be admitted on the above reason; for as they had no horses, and bulls would have been unmanageable and dangerous, they must have had *oxen* for the purposes of agriculture. צאן *Tson* is used for a flock either of *sheep* or *goats*, and *seh* שה for an individual of either species. For every *seh*, four, taken indifferently from the *tson* or flock must be given; i.e., a sheep stolen might be recompensed with four out of the *flock*, whether of sheep or goats: so that a *goat* might be compensated with four *sheep*, or a *sheep* with four *goats*.

Verse [Exodus 22:2](../../../kjv/exodus/22/2). ***If a thief be found*** — If a thief was found breaking into a house in the night season, he might be killed; but not if the sun had risen, for then he might be known and taken, and the restitution made which is mentioned in the succeeding verse. So by the law of England it is a burglary to break and enter a house by night; and "anciently the *day* was accounted to begin only from sunrising, and to end immediately upon sunset: but it is now generally agreed that if there be daylight enough begun or left, either by the *light of the sun* or *twilight*, whereby the countenance of a person may reasonably be discerned, it is no burglary; but that this does not extend to *moonlight*, for then many *midnight* burglaries would go unpunished. And besides, the *malignity* of the offence does not so properly arise, as Mr. Justice *Blackstone* observes, from its being done in the dark, as at the *dead of night* when all the creation except beasts of prey are at rest; when sleep has disarmed the owner, and rendered his castle defenceless." - *East's Pleas of the Crown*, vol. ii., p. 509.

Verse [Exodus 22:4](../../../kjv/exodus/22/4). ***He shall restore double.*** — In no case of theft was the life of the offender taken away; the utmost that the law says on this point is, that, if when *found breaking into a house, he* *should be smitten so as to die, no blood should be shed for him*; [Exodus 22:2](../../../kjv/exodus/22/2). If he had *stolen* and *sold* the property, then he was to restore *four* or *fivefold*, [Exodus 22:1](../../../kjv/exodus/22/1); but if the animal was found *alive* in his possession, he was to restore *double*.

Verse [Exodus 22:6](../../../kjv/exodus/22/6). ***If fire break out*** — Mr. Harmer observes that it is a common custom in the east to set the dry herbage on fire before the autumnal rains, which fires, for want of care, often do great damage: and in countries where great drought prevails, and the herbage is generally parched, great caution was peculiarly necessary; and a law to guard against such evils, and to punish inattention and neglect, was highly expedient. See *Harmer's* Observat., vol. iii., p. 310, &c.

Verse [Exodus 22:7](../../../kjv/exodus/22/7). ***Deliver unto his neighbour*** — This is called *pledging* in the law of *bailments*; it is a deposit of goods by a debtor to his creditor, to be kept till the debt be discharged. Whatever goods were thus left in the hands of another person, that person, according to the Mosaic law, became responsible for them; if they were stolen, and the thief was found, *he* was to pay double; if he could not be found, the *oath* of the person who had them in keeping, made before the magistrates, that he knew nothing of them, was considered a full acquittance. Among the Romans, if goods were lost which a man had intrusted to his neighbour, the depositary was obliged to pay their full value. But if a man had been driven by necessity, as in case of fire, to lodge his goods with one of his neighbours, and the goods were lost, the depositary was obliged to pay double their value, because of his unfaithfulness in a case of such distress, where his dishonesty, connected with the destruction by the *fire*, had completed the ruin of the sufferer. To this case the following law is applicable: *Cum quis fidem elegit, nec depositum redditur, contentus esse* *debet simplo: cum vero extante necessitate deponat, crescit* *perfidia crimen*, &c. - Digest., lib. xvi., tit. 3, 1. 1.

Verse [Exodus 22:8](../../../kjv/exodus/22/8). ***Unto the judges*** — [Exodus 21:6](../../../kjv/exodus/21/6); [Exodus 21:6](../../../kjv/exodus/21/6).

Verse [Exodus 22:9](../../../kjv/exodus/22/9). ***Challengeth to be his*** — It was necessary that such a matter should come before the judges, because the person in whose possession the goods were found might have had them by a fair and honest purchase; and, by sifting the business, the thief might be found out, and if found, be obliged to pay *double* to his neighbour.

Verse [Exodus 22:11](../../../kjv/exodus/22/11). ***An oath of the Lord be between them*** — So solemn and awful were all appeals to God considered in those ancient times, that it was taken for granted that the man was innocent who could by an oath appeal to the omniscient God that he had not put his hand to his neighbour's goods. Since oaths have become *multiplied*, and since they have been administered on the most *trifling* *occasions*, their solemnity is gone, and their importance little regarded. Should the oath ever reacquire its weight and importance, it must be when administered only in cases of peculiar delicacy and difficulty, and as sparingly as in the days of Moses.

Verse [Exodus 22:13](../../../kjv/exodus/22/13). ***If it be torn in pieces - let him bring it*****for*****witness*** — Rather, *Let him bring* עד הטרפה ed hatterephah, a testimony or *evidence of the torn thing*, such as the *horns, hoofs*, &c. This is still a law in some countries among graziers: if a horse, cow, sheep, or goat, intrusted to them, be lost, and the keeper asserts it was devoured by dogs, &c., the law obliges him to produce the *horns* and *hoofs*, because on these the owner's mark is generally found. If these can be produced, the keeper is acquitted by the law. The *ear* is often the place marked, but this is not absolutely required, because a ravenous beast may eat the *ear* as well as any other part, but he cannot eat the *horns* or the *hoofs*. It seems however that in after times *two* of the *legs* and the *ear* were required as evidences to acquit the shepherd of all guilt. See [Amos 3:12](../../../kjv/amos/3/12).

Verse [Exodus 22:16](../../../kjv/exodus/22/16). ***If a man entice a maid*** — This was an exceedingly wise and humane law, and must have operated powerfully against seduction and fornication; because the person who might feel inclined to take the advantage of a young woman knew that he must marry her, and give her a dowry, if her parents consented; and if they did not consent that their daughter should wed her seducer, in this case he was obliged to give her the full dowry which could have been demanded had she been still a virgin. According to the *Targumist* here, and to [Deuteronomy 22:29](../../../kjv/deuteronomy/22/29), the dowry was *fifty shekels* of silver, which the seducer was to pay to her father, and he was obliged to take her to wife; nor had he authority, according to the Jewish canons, *ever to put her away by* *a bill of divorce*. This one consideration was a powerful curb on disorderly passions, and must tend greatly to render marriages respectable, and prevent all crimes of this nature.

Verse [Exodus 22:18](../../../kjv/exodus/22/18). ***Thou shalt not suffer a witch to live.*** — If there had been no *witches*, such a law as this had never been made. The existence of the *law*, given under the direction of the Spirit of God, proves the existence of the *thing*. It has been doubted whether מכשפה *mecash-shephah*, which we translate *witch*, really means a person who practised divination or sorcery by spiritual or infernal agency. Whether the persons thus denominated only *pretended* to have an art which had no existence, or whether they *really* possessed the power commonly attributed to them, are questions which it would be improper to discuss at length in a work of this kind; but that *witches, wizards*, those *who dealt with* *familiar spirits*, c., are represented in the sacred writings as actually possessing a power to evoke the dead, to perform, supernatural operations, and to discover hidden or secret things by spells, charms, incantations, c., is evident to every unprejudiced reader of the Bible. Of Manasseh it is said: *He* *caused his children to pass through the fire in the valley of the* *son of Hinnom: also he observed times* [ועונן, veonen, he used *divination by clouds*] *and used enchantments, and used* *witchcraft*, [וכשף vechishsheph,] *and dealt with a familiar* *spirit*, [ועשה אוב veasah ob, performed a variety of operations by means of what was afterwards called the πνευμα πυθωνος, the *spirit* *of Python*,] *and with wizards*, [ידעוני yiddeoni, the *wise* or *knowing ones*] *and he wrought much evil in the sight of the* *Lord* [2 Chronicles 33:6](../../../kjv/2-chronicles/33/6). It is very likely that the Hebrew כשף *cashaph*, and the Arabic [Arabic] *cashafa*, had originally the same meaning, to *uncover*, to *remove a veil*, to *manifest, reveal, make* *bare* or *naked*; and [Arabic] *mecashefat* is used to signify *commerce with God*. See *Wilmet* and *Giggeius*. The *mecashshephah* or *witch*, therefore, was probably a person who professed to *reveal* *hidden mysteries*, by *commerce with God*, or the *invisible world*.
From the severity of this law against witches, c., we may see in what light these were viewed by Divine justice. They were seducers of the people from their allegiance to God, on whose judgment alone they should depend and by impiously prying into futurity, assumed an attribute of God, *the foretelling of future* *events*, which implied in itself the grossest blasphemy, and tended to corrupt the minds of the people, by leading them away from God and the revelation he had made of himself. Many of the Israelites had, no doubt, learned these curious arts from their long residence with the Egyptians; and so much were the Israelites attached to them, that we find such arts in repute among them, and various practices of this kind prevailed through the whole of the Jewish history, notwithstanding the offence was capital, and in all cases punished with *death*.

Verse [Exodus 22:19](../../../kjv/exodus/22/19). ***Lieth with a beast*** — If this most abominable crime had not been common, it never would have been mentioned in a sacred code of laws. It is very likely that it was an *Egyptian* practice; and it is certain, from an account in Sonnini's Travels, that it is practised in Egypt to the present day.

Verse [Exodus 22:20](../../../kjv/exodus/22/20). ***Utterly destroyed.*** — The word חרם *cherem* denotes a thing utterly and finally separated from God and devoted to destruction, without the possibility of redemption.

Verse [Exodus 22:21](../../../kjv/exodus/22/21). ***Thou shalt neither vex a stranger, nor oppress him*** — This was not only a very *humane* law, but it was also the offspring of a sound policy: "*Do not vex a stranger*; remember ye were strangers. Do not *oppress* a stranger; remember ye were *oppressed*. Therefore do unto all men as ye would they should do to you." It was the produce of a sound policy: "Let strangers be well treated among you, and many will come to take refuge among you, and thus the strength of your country will be increased. If refugees of this kind be treated well, they will become proselytes to your religion, and thus their souls may be saved." In every point of view, therefore, justice, humanity, sound policy, and religion, say. *Neither vex nor oppress a stranger*.

Verse [Exodus 22:22](../../../kjv/exodus/22/22). ***Ye shall not afflict any widow, or fatherless child.*** — It is remarkable that offences against this law are not left to the discretion of the *judges* to be *punished*; God reserves the punishment to himself, and by this he strongly shows his abhorrence of the crime. It is no common crime, and shall not be punished in a common way; the *wrath of God shall wax hot* against him who *in any wise* afflicts or wrongs a *widow* or a *fatherless* *child*: and we may rest assured that he who *helps* either does a service highly acceptable in the sight of God.

Verse [Exodus 22:25](../../../kjv/exodus/22/25). ***Neither shalt thou lay upon him usury.*** — נשך *neshech*, from *nashach*, to *bite, cut*, or *pierce* with the *teeth; biting usury*. So the Latins call it *usura vorax,* *devouring usury*. "The increase of usury is called נשך *neshech*, because it resembles the biting of a serpent; for as this is so small as scarcely to be perceptible at first, but the venom soon spreads and diffuses itself till it reaches the vitals, so the *increase of usury*, which at first is not perceived nor felt, at length grows so much as by degrees to devour another's substance." - *Leigh*.
It is evident that what is here said must be understood of accumulated usury, or what we call *compound interest* only; and accordingly נשך *neshech* is mentioned with and distinguished from תרביה *tarbith* and מרביה *marbith, interest* or *simple* *interest*, [Leviticus 25:36-37](../../../kjv/leviticus/25/36-37); [Proverbs 28:8](../../../kjv/proverbs/28/8); [Ezekiel 18:8](../../../kjv/ezekiel/18/8), [Ezekiel 18:13](../../../kjv/ezekiel/18/13), [Ezekiel 18:17](../../../kjv/ezekiel/18/17), and [Exodus 22:12](../../../kjv/exodus/22/12). - *Parkhurst*.
Perhaps *usury* may be more properly defined *unlawful interest*, receiving more for the loan of money than it is really worth, and more than the law allows. It is a wise regulation in the laws of England, that if a man be convicted of *usury*- taking unlawful interest, the *bond* or *security* is rendered void, and he forfeits *treble the sum* borrowed. Against such an oppressive practice the wisdom of God saw it essentially necessary to make a law to prevent a people, who were naturally what our Lord calls the Pharisees, φιλαργυροι, *lovers of money*, ([Luke 16:14](../../../kjv/luke/16/14)), from oppressing each other; and who, notwithstanding the law in the text, practise usury in all places of their dispersion to the present day.

Verse [Exodus 22:26](../../../kjv/exodus/22/26). ***If thou - take thy neighbour's raiment to pledge*** — It seems strange that any pledge should be taken which must be so *speedily* restored; but it is very likely that the pledge was restored by *night* only, and that he who pledged it brought it back to his creditor next morning. The opinion of the rabbins is, that whatever a man needed for the support of life, he had the use of it when absolutely necessary, though it was pledged. Thus he had the use of his working tools by day, but he brought them to his creditor in the evening. His *hyke*, which serves an Arab as a *plaid* does a Highlander, ([Exodus 12:34](../../../kjv/exodus/12/34)), was probably the *raiment* here referred to: it is a sort of coarse blanket, about six yards long, and five or six feet broad, which an Arab always carries with him, and on which he sleeps at night, it being his only substitute for a bed. As the fashions in the east scarcely ever change, it is very likely that the raiment of the Israelites was precisely the same with that of the modern Arabs, who live in the very same desert in which the Hebrews were when this law was given. How necessary it was to restore the *hyke* to a poor man before the going down of the sun, that he might have something to repose on, will appear evident from the above considerations. At the same time, the returning it *daily* to the creditor was a continual acknowledgment of the debt, and served instead of a written acknowledgment or *bond*; as we may rest assured that writing, if practised at all before the giving of the law, was not common: but it is most likely that it did not exist.

Verse [Exodus 22:28](../../../kjv/exodus/22/28). ***Thou shalt not revile the gods*** — Most commentators believe that the word *gods* here means *magistrates*. The original is אלהים *Elohim*, and should be understood of the true God only: *Thou shalt not blaspheme or make light of* [תקלל tekallel] *God*, the fountain of justice and power, *nor curse the ruler of* *thy people*, who derives his authority from God. We shall ever find that he who despises a good civil government, and is disaffected to that under which he lives, is one who has little fear of God before his eyes. The spirit of disaffection and sedition is ever opposed to the religion of the Bible. When those who have been pious get under the spirit of misrule, they infallibly get shorn of their spiritual strength, and become like salt that has lost its savour. He who can indulge himself in speaking evil of the civil ruler, will soon learn to blaspheme God. The highest authority says, *Fear God: honour the king*.

Verse [Exodus 22:29](../../../kjv/exodus/22/29). ***The first of thy ripe fruits*** — This offering was a public acknowledgment of the bounty and goodness of God, who had given them their proper *seed time*, the *first* and the *latter rain*, and the *appointed weeks of harvest*.
From the practice of the people of God the heathens borrowed a similar one, founded on the same reason. The following passage from *Censorinus, De Die Natali*, is beautiful, and worthy of the deepest attention: -
*Illi enim (majores nostri) qui alimenta, patriam, lucem, se* *denique ipsos deorum dono habebant, ex omnibus aliquid diis* *sacrabant, magis adeo, ut se gratos approbarent, quam quod deos* *arbitrarentur hoc indigere. Itaque cum perceperant fruges,* *antequam vescerentur, Diis libare instituerunt: et cum agros* *atque urbes, deorum munera, possiderent, partem quandam templis* *sacellisque, ubi eos colerent, dicavere*.
"Our ancestors, who held their food, their country, the light, and all that they possessed, from the bounty of the gods, consecrated to them a part of all their property, rather as a token of their gratitude, than from a conviction that the gods needed any thing. Therefore as soon as the harvest was got in, *before they had tasted of the fruits*, they appointed libations to be made to the gods. And as they held their fields and cities as gifts from their gods, they consecrated a certain part for temples and shrines, where they might worship them."
Pliny is express on the same point, who attests that the Romans never tasted either their new corn or wine, till the priests had offered the FIRST-FRUITS to the gods. *Ac ne degustabant quidem,* *novas fruges aut vina, antequam sacerdotes* PRIMITIAS LIBASSENT. Hist. Nat., lib. xviii., c. 2.
Horace bears the same testimony, and shows that his countrymen offered, not only their *first-fruits*, but the *choicest* of all their fruits, to the Lares or household gods; and he shows also the wickedness of those who sent these as presents to the *rich*, before the gods had been thus honoured: -
The rejoicings at our *harvest-home* are distorted remains of that gratitude which our ancestors, with all the primitive inhabitants of the earth, expressed to God with appropriate signs and ceremonies. Is it not possible to restore, in some goodly form, a custom so pure, so edifying, and so becoming? There is a laudable custom, observed by some pious people, of dedicating a new house to God by prayer, &c., which cannot be too highly commended.

Verse [Exodus 22:30](../../../kjv/exodus/22/30). ***Seven days it shall be with his dam*** — For the *mother's* *health* it was necessary that the young one should suck so long; and prior to this time the process of nutrition in a young animal can scarcely be considered as completely formed. Among the Romans *lambs* were not considered as pure or clean before the *eighth* *day*; nor *calves* before the *thirtieth*: Pecoris *faetus die octavo* *purus est*, bovis *trigesimo*.-Plin. Hist. Nat., lib. viii.

Verse [Exodus 22:31](../../../kjv/exodus/22/31). ***Neither shall ye eat - flesh - torn of beasts in the**********field*** — This has been supposed to be an ordinance against eating flesh cut off the animal while alive, and so the Syriac seems to have understood it. If we can credit Mr. Bruce, this is a frequent custom in Abyssinia; but human nature revolts from it. The *reason* of the prohibition against eating the flesh of animals that had been *torn*, or as we term it *worried in the field*, appears to have been simply this: That the people might not eat the *blood*, which in this case must be coagulated in the flesh; and the *blood*, being *the life of the beast*, and emblematical of the *blood of the covenant*, was ever to be held sacred, and was prohibited from the days of Noah. [Genesis 9:4](../../../kjv/genesis/9/4).
IN the conclusion of this chapter we see the grand reason of all the ordinances and laws which it contains. No command was issued merely from the *sovereignty* of God. He gave them to the people as restraints on disorderly passions, and incentives to holiness; and hence he says, *Ye shall be holy men unto me*. Mere outward services could neither *please him* nor *profit them*; for from the very beginning of the world the end of the commandment was love out of a pure heart and good conscience, and faith unfeigned, [1 Timothy 1:5](../../../kjv/1-timothy/1/5). And without these accompaniments no set of religious duties, however punctually performed, could be pleasing in the sight of that God who seeks truth in the inward parts, and in whose eyes the faith that worketh by love is alone valuable. A *holy heart* and a *holy, useful life* God invariably requires in all his worshippers. Reader, how standest *thou* in his sight?

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