Did God command stealing? (Exodus 20:15 vs. Exodus 3:22) Did God Command Stealing? I. Introduction The question arises from two passages that seem, at first glance, to present a contradiction regarding the command not to steal (Exodus 20:15) and the instruction in Exodus 3:22. A closer examination reveals a consistent theme of righteousness and justice. This entry will explore the historical context, linguistic features, and theological perspective of these verses, concluding that there is no scriptural endorsement of theft. II. Historical Context of Israel in Egypt The Israelites had endured harsh servitude in Egypt for centuries (Exodus 1:11–14). Historical and archaeological findings support the existence of a Semitic people group in Egypt who later departed, aligning with the scriptural account. Ancient documents such as Papyrus Leiden I 348 and the Ipuwer Papyrus are cited by various Egyptologists and historians because they possibly echo the tumultuous events described in Exodus. The enslavement of the Israelites involved grueling labor without fair payment. By the time they left, they were owed significant restitution for the years of oppressed service. Consequently, when Exodus 3:22 references taking silver, gold, and clothing from Egyptians, the action needs to be understood in the broader context of ongoing oppression and ultimate compensation, rather than theft. III. Examination of Exodus 20:15 “You shall not steal.” (Exodus 20:15) 1. Core Ethical Principle This command prohibits taking anything that rightfully belongs to someone else. It establishes an essential ethic within the covenant community for safeguarding personal property. Throughout Scripture, the principle of not stealing repeatedly underscores honesty and the neighborly love required by God (Leviticus 19:11; Romans 13:9). 2. Universal Moral Law The command is included among the Ten Commandments, which hold universal applicability. From a theological perspective, these commandments reveal God’s character and the moral order He has set. They remain foundational for addressing questions of justice, accountability, and social harmony. IV. Examination of Exodus 3:22 “Every woman shall ask her neighbor and any woman staying in her house for silver and gold jewelry and clothing, and you will put them on your sons and daughters, so you will plunder the Egyptians.” (Exodus 3:22) 1. Request, Not Coercion The text specifically uses the words “shall ask,” describing Israelite women requesting items from Egyptians. The Egyptians, in the narrative, willingly gave these items, especially in light of the plagues and their growing fear or respect for the Israelite God. There was no stealthy or surreptitious seizure of property. 2. Restitution for Forced Labor The giving of silver, gold, and clothing can be understood as compensatory. The Israelites had provided unpaid labor for generations, and these goods functioned as some measure of redress. Similar to modern legal principles that recognize the obligation to pay for forced labor, the scriptural narrative views it as just compensation rather than corrupt taking. 3. “Plundering” in Context The wording “so you will plunder the Egyptians” can sound troubling in English. Yet studies of the original Hebrew term (נָצַל, natsal) and related Semitic usage indicate a context of deliverance and rescue, rather than mere exploitation. The Egyptians, in effect, were voluntarily relinquishing their riches by divine providence after enslaving the Israelites. V. Resolving the Apparent Tension 1. No Contradiction in Command The directive in Exodus 20:15 forbids the immoral acquisition of someone else’s property. However, Exodus 3:22 is an account of an event in which the Egyptians themselves handed over goods. Scripture consistently supports honesty and forbids wrongful taking (Proverbs 11:1; Ephesians 4:28). Observing this context clarifies that there was no condoning of theft. 2. God’s Justice and Providence Instead of teaching theft, the narrative demonstrates God’s intervention on behalf of an oppressed people. The Egyptians had exploited the Israelites, and the goods transferred served as a form of overdue payment. This highlights God’s righteous nature, ensuring that those who have been wronged ultimately receive justice. 3. The Role of Free Will The Egyptians, though under duress from the plagues, exercised free will in granting the items. The text describes a transaction initiated by polite request (“shall ask”), not by force. This maintains the ethical integrity of the event in the broader storyline of Israel’s exodus. VI. Scriptural and Theological Consistency Numerous scriptural passages, including Old and New Testament references, uphold the principle that God neither contradicts Himself nor endorses moral wrongdoing (Psalm 111:7–8; Titus 1:2). Scholarly research on Hebrew word usage, corroborating histories, and early Christian writings uniformly interpret Exodus 3:22 as just compensation rather than theft. When considered alongside Exodus 20:15, the broader biblical witness stands intact. These passages highlight the integrity of divine law and the justice of God’s dealings with His people. VII. Conclusion God did not command stealing. Exodus 20:15 declares an eternal moral principle, while Exodus 3:22 reflects a specific historical situation in which God directed a fair compensation for the forced labor endured in Egypt. The original Hebrew text, ancient cultural context, and narrative flow confirm that what transpired was neither pilfering nor deception. Instead, it was an act of redress for unpaid bond-service and a demonstration of God’s righteous provision for the oppressed. “Every word of God is flawless; He is a shield to those who take refuge in Him” (Proverbs 30:5). The call to avoid theft is uncompromised throughout Scripture, harmonizing perfectly with the event described in Exodus 3:22, thus removing any suggestion of contradiction. |