Does Exodus 12:35 justify taking possessions from others in times of need? Text of the Passage “The Israelites did as Moses had instructed and asked the Egyptians for articles of silver and gold, and for clothing.” (Exodus 12:35) Immediate Historical Setting For four centuries (Genesis 15:13; Exodus 1:8–14) Israel labored under uncompensated slavery. God had promised: “I will judge the nation they serve, and afterward they will depart with great possessions” (Genesis 15:14). Exodus 12:35–36 records the fulfillment of that promise after ten devastating plagues had broken Egypt’s economy and morale (cf. the Ipuwer Papyrus, Leiden 344, lines 2:5–6, 3:10–13). Far from being opportunistic looting, the transfer of wealth was (1) divine compensation for centuries of forced labor and (2) an act carried out under direct, explicit command (Exodus 3:21–22; 11:2). Legal and Ethical Framework within Scripture 1. The Eighth Commandment: “You shall not steal” (Exodus 20:15). The Law later given at Sinai forbids theft, proving the event cannot be precedent for stealing. 2. Restitution Principle: God requires wages be paid (Leviticus 19:13; James 5:4). Exodus 12 functions as a global wage settlement. 3. Voluntary Transfer: The Egyptians complied willingly (“the LORD gave the people favor,” 12:36), aligning with Proverbs 16:7. Coerced theft is never sanctioned. Prophetic Fulfillment and Typological Significance • Foreshadowing of Christ’s Provision: Just as Israel left bondage supplied for the journey, believers exit sin’s slavery with every spiritual blessing (Ephesians 1:3). • Passover Economics: The redeemed take nothing by force; they receive what God ordains, prefiguring grace-based provision (John 1:16). Comparison with Other Biblical Incidents • Joseph’s Grain (Genesis 47:12–26): Property exchange legitimized by mutual agreement. • The Gibeonite Deception (Joshua 9): Though deceit occurred, Israel honored the treaty—showing covenant ethics outweigh expedience. • New Testament Reinforcement: “Let the thief steal no longer, but rather work” (Ephesians 4:28), demonstrating continuity of property rights. Archaeological Corroboration • Papyrus Brooklyn 35.1446 lists Asiatic (many Semitic) servants in Egypt c. 17th century BC, confirming a resident slave population. • Beni Hasan Tombs display Semitic traders wearing multicolored garments—visual resonance with Genesis 37:3 and cultural plausibility for Israelite presence. • Avaris Excavations (Tell el-Daba) reveal abrupt abandonment layers and Semitic domestic architecture beneath Ramesside constructions—consistent with a sudden departure. Patristic and Rabbinic Witness • Augustine, Contra Faustum 22.71: “They took nothing but what justice already owed them.” • Rashi on Exodus 12:35: “Payment for the labor with which they had enslaved them.” • Chrysostom, Homilies on Hebrews 16: “God repaid the Hebrews wages due, teaching us He is no debtor of justice.” Systematic Theological Implications God demonstrates: 1. His sovereignty over nations’ wealth (Haggai 2:8). 2. His commitment to recompense oppression (Psalm 103:6). 3. His pattern of redeem-and-reward, climaxing in Christ’s resurrection (1 Corinthians 15:20–23) where eternal inheritance is granted without moral compromise. Answers to Common Objections • “God commanded theft.” Response: Theft lacks consent; Scriptures record Egyptian consent and divine recompense. • “Ends justify the means.” Response: The means were just—legal petition under divinely given favor. • “Example warrants modern expropriation.” Response: Unique, unrepeatable redemptive-historical event; normative ethics are spelled out elsewhere in prohibitions against stealing. Conclusion Exodus 12:35 describes a singular, divinely orchestrated act of justice and fulfillment of covenant promise, not a transferable ethic endorsing taking others’ property in hardship. Scripture consistently affirms lawful ownership, voluntary generosity, and God’s role as ultimate provider and judge. |
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