The Eighth Commandment
Exodus 20:15;Deuteronomy 5:19
Exodus 20
15. Thou shalt not steal.
The Repetition of the Same Commandment
Deuteronomy 5
19. Neither shalt thou steal.
Since charity is the end of the Law, we must seek the definition of theft from thence. This, then, is the rule of charity, that every one’s rights should be safely preserved, and that none should do to another what he would not have done to himself. It follows, therefore, that not only are those thieves who secretly steal the property of others, but those also who seek for gain from the loss of others, accumulate wealth by unlawful practices, and are more devoted to their private advantage than to equity. Thus, rapine is comprehended under the head of theft, since there is no difference between a man’s robbing his neighbor by fraud or force. But, in order that God may the better withhold His people from all fraudulent injustice, He uses the word theft, which all naturally abhor as disgraceful. For we know under how many coverings men bury their misdeeds; and not only so, but also how they convert them into praise by false pretexts. Craft and low cunning is called prudence; and he is spoken of as provident and circumspect who cleverly overreaches others, who takes in the simple, and insidiously oppresses the poor. Since, therefore, the world boasts of vices as if they were virtues, and thus all freely excuse themselves in sin, God wipes away all this gloss, when tie pronounces all unjust means of gain to be so many thefts. Nor let us be surprised that this decision should be given by the divine tribunal, when the philosophers deliver nearly the same doctrine.
We must bear in mind also, that an affirmative precept, as it is called, is connected with the prohibition; because, even if we abstain from all wrong-doing, we do not therefore satisfy God, who has laid mankind under mutual obligation to each other, that they may seek to benefit, care for, and succor their neighbors. Wherefore He undoubtedly inculcates liberality and kindness, and the other duties, whereby human society is maintained; and hence, in order that we may not be condemned as thieves by God, we must endeavor, as far as possible, that every one should safely keep what he possesses, and that our neighbor’s advantage should be promoted no less than our own.
Exposition of the Commandment
The Exposition of the Commandment
Leviticus 19:11,13
Leviticus 19
11. Ye shall not steal, neither deal falsely, neither lie one to another.
13. Thou shalt not defraud thy neighbor, neither rob him: the of him that is hired shall not abide with thee all night until the morning.
God here explains somewhat more clearly His mind and design, for He enumerates as thefts eases in which either deceit or violence is employed. The two words, which we have translated to deny, and to lie, signify also to deceive; as also to lie, or to frustrate hope. 1 There is no question, then, but that God would restrain His people from all craft, or deceit, that they may deal sincerely and honestly with each other; even as Paul wisely explains the meaning of the Holy Spirit, when he exhorts believers to
“put away lying, and to speak every man truth with his neighbor; for we are members one of another.” (Ephesians 4:25.)
In the second passage, God commands men to demean themselves meekly and temperately with their neighbors, so as to abstain from all unjust oppression. The meaning which Jerome 2 and others after him, have given to the word עשק gnashak, to calumniate, is incorrect altogether; for it is everywhere used for to oppress, despoil, rob, or lay hands on the goods of another. It is clear, therefore, that as Moses had previously provided against frauds, he now prohibits the iniquity of extorting from our neighbor what we have no right to. Still, violence, or open rapine, is better expressed by the other word גזל gezal; and these 3 two words are, ill my opinion, as it were, genus and species. After he had forbidden, therefore, that they should in any way oppress their brethren and possess themselves of their goods, he at the same time adds, that they should not use violence in despoiling them unjustly. Finally, he points out one mode of unjust oppression, when a person, who has hired himself as a laborer, is defrauded of his wages, and not only if he be sent away without payment, his wages being denied him, but if payment be deferred to the morrow. For we know that hirelings generally live from hand to mouth, and therefore, if there be ever so little delay, they must go without food. Consequently, if a rich man keeps a poor and wretched individual, whose labor he has abused, in suspense, he deprives him as it were of life, in depriving him of his daily food. The sum is, that humanity is so to be cultivated that none should be oppressed, or suffer loss from default of payment.