Exodus 22:5

KJV

If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.

KJV (with Strong's)

If a man {H376} shall cause a field {H7704} or vineyard {H3754} to be eaten {H1197}, and shall put {H7971} in his beast {H1165}, and shall feed {H1197} in another man's {H312} field {H7704}; of the best {H4315} of his own field {H7704}, and of the best {H4315} of his own vineyard {H3754}, shall he make restitution {H7999}.

Complete Jewish Bible

"If a person causes a field or vineyard to be grazed over or lets his animal loose to graze in someone else's field, he is to make restitution from the best produce of his own field and vineyard.

Berean Standard Bible

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.

American Standard Version

If a man shall cause a field or vineyard to be eaten, and shall let his beast loose, and it feed in another man’s field; of the best of his own field, and of the best of his own vineyard, shall he make restitution.

Commentary

### SUMMARY
Exodus 22:5 establishes a crucial civil law within the Mosaic covenant, addressing the liability of an individual whose livestock causes damage to another's agricultural property. This statute underscores the profound importance of personal accountability, the sanctity of private property and livelihood, and the principle of generous restitution within ancient Israelite society, ensuring that the wronged party is not merely compensated but made truly whole, even to the point of receiving "the best" as a deterrent and a measure of justice.

### CONTEXT
* **Literary Context:** Exodus 22:5 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a detailed collection of civil and ceremonial laws delivered by God to Moses immediately following the Ten Commandments. This section of Exodus transitions from foundational moral principles to practical legal applications, outlining the societal framework for the newly formed nation of Israel. The laws in this book cover a wide range of issues, including slavery, personal injury, property rights, social justice, and religious observance. Specifically, Exodus 21 and 22 deal extensively with laws concerning property damage and personal injury, demonstrating God's meticulous concern for justice and order in daily life. This particular verse follows laws regarding theft and precedes regulations concerning various forms of negligence and financial responsibility, emphasizing a consistent theme of accountability for one's actions and possessions.
* **Historical & Cultural Context:** Ancient Israel was fundamentally an agrarian society, where fields, vineyards, and livestock constituted the primary sources of wealth, sustenance, and livelihood. The destruction of crops, whether by human negligence or animal trespass, could have devastating economic consequences for a family or even an entire community. Fences or enclosures were common but not always impenetrable, and animals, particularly cattle or sheep, were often grazed in communal or open areas, making accidental trespass a significant concern. Laws like Exodus 22:5 were therefore critical for maintaining social order, preventing feuds, and ensuring economic stability. The emphasis on "the best of his own field, and of the best of his own vineyard" for restitution highlights the high value placed on agricultural output and the severe impact of its destruction, while also serving as a strong deterrent against carelessness and a mechanism to restore the victim beyond mere equivalence. This law reflects a society where community welfare and individual responsibility were deeply intertwined, undergirded by divine mandate, as seen in other laws concerning property and liability throughout [the Mosaic Law](/exodus/21 "Exodus 21 - Laws concerning servants, violence, and property").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Eaten (Hebrew, בָּעַר, _ba'ar'_):** This verb means "to consume," "to graze," "to devour," or "to destroy by eating." In this context, it specifically refers to the destruction of crops by animals. It implies a thorough and damaging consumption, not just a light grazing, indicating significant loss for the field or vineyard owner.
* **Beast (Hebrew, בְּעִיר, _bə'îr'_)::** This noun refers to domestic animals, particularly cattle or livestock, which are typically used for grazing. The use of this term specifically points to the owner's responsibility for their valuable but potentially destructive assets.
* **Make restitution (Hebrew, שָׁלַם, _shalem'_):** This root carries the fundamental meaning "to be complete," "to be sound," or "to be whole." In legal contexts, it signifies making full payment or compensation, restoring what was lost, and bringing about a state of wholeness or peace (shalom). The addition of "of the best" in this verse elevates the meaning beyond simple equivalence, implying a generous and complete restoration that may include a punitive element or compensation for indirect losses, thereby making the injured party more than whole.

#### Verse Breakdown
* **"If a man shall cause a field or vineyard to be eaten":** This initial clause establishes the premise of the offense. The phrase "cause... to be eaten" implies either direct negligence (e.g., leaving a gate open) or intentional action (e.g., deliberately pasturing animals in another's field). The focus is on the *result* of the action—the destruction of valuable crops in a field or vineyard, which were vital for sustenance and economic well-being.
* **"and shall put in his beast, and shall feed in another man's field":** This clarifies the mechanism of the damage. The "beast" (livestock) is the instrument of destruction, and the act of "feeding" in "another man's field" is the direct cause of the crops being "eaten." This emphasizes the owner's responsibility for controlling their animals and respecting property boundaries. The phrasing suggests a direct connection between the owner's action (or inaction) and the animal's destructive behavior.
* **"of the best of his own field, and of the best of his own vineyard, shall he make restitution":** This final clause prescribes the nature and extent of the compensation. The offender is not merely to repay the exact value of the damaged crops but to give from "the best" of his own produce. This stipulation goes beyond simple equivalence, serving as a significant deterrent and ensuring that the wronged party receives not just compensation, but a premium that acknowledges the severity of the loss and the disruption it caused. It underscores a principle of generous justice, aiming to fully restore the victim and impress upon the offender the gravity of their negligence.

#### Literary Devices
The primary literary device at play in Exodus 22:5 is **Casuistic Law**. This is a common legal formulation in the ancient Near East and throughout the Book of the Covenant, characterized by an "if... then..." structure. It presents specific cases or scenarios ("If a man shall cause a field or vineyard to be eaten...") and then prescribes the legal consequence or judgment ("...of the best of his own field... shall he make restitution"). This device makes the law practical, applicable to real-life situations, and easily understandable for the community. The specific detail regarding "the best" also employs a form of **Legal Precision** and perhaps a mild **Hyperbole** or **Emphasis** to underscore the severity of the penalty and the value placed on agricultural property, ensuring that the restitution is not just adequate but overwhelmingly restorative and punitive.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:5 powerfully articulates God's concern for justice, responsibility, and the well-being of the community. It reflects a divine mandate for individuals to be accountable for their actions and the consequences of their property, emphasizing that carelessness or negligence leading to harm must be met with significant and even generous restitution. This law underscores the sanctity of private property and the means of livelihood, recognizing that an individual's ability to provide for themselves and their family is a fundamental aspect of human dignity and societal stability. The requirement for "the best" of restitution reveals God's desire for a justice that not only restores what was lost but also deters future wrongdoing and fosters a community where individuals are truly made whole. This principle extends beyond agricultural damage to a broader ethic of making amends and valuing one's neighbor.

* [Leviticus 6:4-5](/leviticus/6-4 "Leviticus 6:4-5 - Full Restitution for Sins Against Property")
* [Proverbs 27:23](/proverbs/27-23 "Proverbs 27:23 - Diligence in Caring for Flocks")
* [Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus's Promise of Fourfold Restitution")

### REFLECTION AND APPLICATION
While specific to an ancient agrarian context, the principles embedded in Exodus 22:5 remain profoundly relevant for contemporary life. This passage calls us to a high standard of personal responsibility, urging us to be mindful of how our actions, our possessions, and even our negligence can impact others. It challenges us to consider the ripple effects of our carelessness, whether it involves our physical property (pets, vehicles, homes), our digital footprint, or even the careless words we speak. When harm is caused, whether intentionally or inadvertently, the law compels us not merely to apologize but to actively seek to make amends, and to do so generously. This means going beyond minimal compensation to truly restore the wronged party, reflecting a commitment to justice that prioritizes the well-being of the victim. It reminds us that valuing our neighbor's livelihood, peace, and security is a tangible expression of love and a cornerstone of a healthy, God-honoring community.

#### Questions for Reflection
* **In what areas of my life might I be inadvertently causing harm or inconvenience to others through my negligence or lack of attention?**
* **When I have caused harm, do I seek to make "the best" restitution, or do I aim for the minimum required? What does this reveal about my understanding of justice and love for my neighbor?**
* **How can I cultivate a greater sense of responsibility for my actions and possessions, recognizing their potential impact on those around me?**
* **What does this law teach me about God's character and His desire for justice and wholeness in human relationships?**

### FAQ

**Why does the law require "of the best" for restitution, rather than just an equal amount?**

Answer: The requirement for restitution "of the best of his own field, and of the best of his own vineyard" goes beyond simple equivalence for several theological and practical reasons. Theologically, it reflects God's standard of generous justice, aiming not just to compensate for loss but to truly make the wronged party whole, perhaps even better off than before the damage occurred. This premium serves as a significant deterrent against future negligence or intentional harm, impressing upon the offender the severe consequences of their actions. Practically, it might also account for indirect losses (e.g., lost labor, emotional distress, or the time it takes to re-establish the field) that are difficult to quantify precisely. By demanding "the best," the law ensures that the victim is fully restored and that the community understands the high value placed on agricultural livelihood and the sanctity of property rights, as seen in other laws concerning restitution, such as those found in [Leviticus 6](/leviticus/6 "Leviticus 6 - Laws concerning offerings and restitution").

### CHRIST-CENTERED FULFILLMENT
Exodus 22:5, with its emphasis on responsibility, restitution, and generous justice, finds its ultimate fulfillment and deepest meaning in Jesus Christ. While the law demands restitution for damage caused by negligence, Christ offers the ultimate restitution for the damage caused by sin—a damage far greater than any physical or economic loss. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), providing a perfect and complete atonement that makes us whole, not just "of the best" but with the very best of God's own being. His sacrifice on the cross is the supreme act of "making restitution," restoring humanity's broken relationship with God and reconciling us to the Father ([2 Corinthians 5:18-19](/2_corinthians/5-18 "2 Corinthians 5:18-19 - God Reconciling the World to Himself")). Furthermore, Jesus' teachings elevate the spirit of this law, moving beyond mere legal compliance to a heart of radical generosity and reconciliation. He teaches us to "go the extra mile" ([Matthew 5:41](/matthew/5-41 "Matthew 5:41 - Go the Extra Mile")), to seek reconciliation with our brother before offering gifts ([Matthew 5:23-24](/matthew/5-23 "Matthew 5:23-24 - Reconcile Before Worship")), and to love our neighbor as ourselves ([Mark 12:31](/mark/12-31 "Mark 12:31 - Love Your Neighbor as Yourself")). Thus, the principle of generous restitution in Exodus 22:5 foreshadows the abundant grace and restorative work of Christ, who not only pays our debt but empowers us to live lives of accountability, justice, and sacrificial love towards others, reflecting the very character of God's kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.