Exodus 22:7

KJV

¶ If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double.

KJV (with Strong's)

If a man {H376} shall deliver {H5414} unto his neighbour {H7453} money {H3701} or stuff {H3627} to keep {H8104}, and it be stolen {H1589} out of the man's {H376} house {H1004}; if the thief {H1590} be found {H4672}, let him pay {H7999} double {H8147}.

Complete Jewish Bible

"If a person entrusts a neighbor with money or goods, and they are stolen from the trustee's house, then, if the thief is found, he must pay double.

Berean Standard Bible

If a man gives his neighbor money or goods for safekeeping and they are stolen from the neighbor’s house, the thief, if caught, must pay back double.

American Standard Version

If a man shall deliver unto his neighbor money or stuff to keep, and it be stolen out of the man’s house; if the thief be found, he shall pay double.

Commentary

### SUMMARY
Exodus 22:7 lays out a specific legal provision within the Mosaic Law concerning the safekeeping of entrusted property. It addresses the scenario where an individual deposits money or other valuable goods with a neighbor for secure keeping, and these items are subsequently stolen from the keeper's residence. The statute mandates that if the perpetrator of the theft is apprehended, they are required to pay double the value of the stolen items. This law underscores the sanctity of trust in community dealings, the importance of accountability for property, and God's meticulous concern for justice and the protection of private possessions within ancient Israelite society.

### CONTEXT
* **Literary Context:** Exodus 22:7 is an integral part of the "Book of the Covenant," a foundational legal corpus spanning from [Exodus 20:22](/exodus/20-22 "Exodus 20:22 - Introduction to the Book of the Covenant") to [Exodus 23:33](/exodus/23-33 "Exodus 23:33 - Conclusion of the Book of the Covenant"). This collection immediately follows the Decalogue (Ten Commandments), serving as practical case laws that elaborate upon and apply the broad ethical principles enunciated in the preceding chapter. While the Ten Commandments provide overarching moral directives, the Book of the Covenant descends into the specifics of daily life, addressing civil, social, and religious scenarios. Chapter 22, in particular, is dedicated to property law, covering various forms of theft, damage, and the corresponding restitution, thereby demonstrating God's detailed concern for order and justice in human interactions. This verse specifically falls within a section dealing with the responsibilities and liabilities associated with the temporary stewardship of another's property, known as bailment.

* **Historical & Cultural Context:** In ancient Israel, a society that predated formal banking institutions and advanced security systems, the practice of entrusting valuables to a neighbor for safekeeping was a common and essential aspect of economic and social life. Such arrangements, often referred to as deposits or bailments, were built on a vital foundation of mutual trust and community solidarity. Individuals would deposit "money or stuff" with a trusted neighbor for various reasons, such as during travel, for security during times of conflict, or simply to store items not regularly used. The legal framework provided in [Exodus 22:7](/exodus/22-7 "Exodus 22:7 - Law on Entrusted Property") reflects a communal ethos where personal integrity and neighborly responsibility were paramount. The law's provision for stolen entrusted goods highlights the inherent risks in such arrangements and the necessity for clear legal recourse when trust, even indirectly through external theft, was compromised. The prescribed penalty of double restitution was not merely compensatory but also served as a potent deterrent, reinforcing the sanctity of property and the importance of upholding agreements within the covenant community.

* **Key Themes:** This verse contributes significantly to several key themes pervasive throughout the Book of Exodus and the Pentateuch. Foremost is the theme of **Divine Justice and Law-giving**, where God, as the supreme Lawgiver, meticulously outlines principles for a just society, demonstrating His character as righteous and orderly. The detailed nature of these laws, including those regarding property, underscores God's concern for the practical outworking of righteousness in daily life, moving beyond abstract principles to concrete applications. Another prominent theme is **Stewardship and Property Rights**, emphasizing that while God is the ultimate owner of all things ([Psalm 24:1](/psalm/24-1 "Psalm 24:1 - The Earth is the Lord's")), He grants humans the right to possess and manage property, which must be respected and protected. The law also highlights **Community Responsibility and Trust**, illustrating how the well-being of the Israelite community depended on members acting with integrity and mutual reliance. The penalty for theft, especially of entrusted goods, reinforces the importance of upholding trust and the severe consequences for its violation, reflecting the broader covenant relationship between God and Israel, which is also built on trust and faithfulness, as seen in passages like [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Deliver (Hebrew, _nâthan'_):** This verb (H5414), meaning "to give," "to place," or "to put," signifies the intentional act of entrusting something valuable into another's care. It implies a voluntary transfer of possession, not ownership, establishing a relationship of trust between the owner (bailor) and the keeper (bailee). The legal framework then addresses the responsibilities arising from this act of trust, highlighting the sacredness of such an agreement within the community.
* **Stuff (Hebrew, _kᵉlîy'_):** This broad term (H3627) encompasses "something prepared," referring to any apparatus, implement, utensil, vessel, or weapon. It is a comprehensive word for "goods" or "personal property," indicating that the law applies not just to "money" (keçeph, H3701) but to any valuable movable possession entrusted to another. This breadth ensures the law's applicability to various forms of wealth and personal effects in an agrarian and mercantile society, safeguarding a wide range of assets.
* **Double (Hebrew, _shᵉnayim'_):** Meaning "two" or "twofold" (H8147), this term specifies the exact punitive and compensatory measure required from the apprehended thief. Paying "double" goes beyond mere replacement of the stolen item; it serves as a significant deterrent against theft and provides additional compensation to the victim for the loss, inconvenience, and the breach of security, underscoring the seriousness of theft, especially when it involves property held in trust.

#### Verse Breakdown
* **"If a man shall deliver unto his neighbour money or stuff to keep":** This initial clause establishes the premise of the law, describing a voluntary act of entrusting valuables—whether monetary or other goods—to a neighbor for safekeeping. It defines the context as a bailment, where one individual (the owner) temporarily transfers possession of their property to another (the keeper) for a specified purpose, thereby creating a relationship of trust and responsibility.
* **"and it be stolen out of the man's house":** This specifies the unfortunate event that triggers the legal action: the entrusted items are stolen from the keeper's premises. This phrasing implies that the keeper, while responsible for the security of the entrusted goods within their care, is not necessarily directly at fault for the act of theft itself, but rather for the failure of the security of their dwelling. This sets the stage for the subsequent condition regarding the thief's discovery.
* **"if the thief be found":** This is the crucial condition precedent for the prescribed penalty to apply. The law's specific punitive measure is contingent upon the apprehension and positive identification of the actual perpetrator of the theft. Without the thief being found, other laws regarding the keeper's liability for lost or damaged entrusted goods might apply, such as those found elsewhere in [Exodus 22](/exodus/22 "Exodus 22 - Laws Concerning Property").
* **"let him pay double":** This is the prescribed penalty for the apprehended thief. The requirement to pay double the value of the stolen money or goods serves multiple purposes: it fully compensates the victim for their loss, punishes the thief beyond mere restitution, and acts as a strong deterrent against such crimes, particularly those that involve a breach of trust or the violation of a secure dwelling.

#### Literary Devices
The primary literary device at play in Exodus 22:7 is **Casuistic Law**. This is a characteristic form of legal formulation prevalent in ancient Near Eastern law codes, structured as "if... then..." statements. The verse clearly presents a specific hypothetical case or scenario ("If a man shall deliver... and it be stolen... if the thief be found") and then prescribes a precise legal consequence or ruling ("then let him pay double"). This structure ensures clarity, defines specific situations for applicability, and facilitates straightforward interpretation and enforcement within the community. Additionally, the law employs **Emphasis on Restitution and Deterrence**, where the prescribed penalty of "double" serves not only to make the victim whole but also to significantly discourage future offenses. This severe penalty highlights the high value placed on trust, integrity, and the protection of property rights within Israelite society, underscoring the divine commitment to justice.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 22:7 profoundly illustrates God's character as a God of order, justice, and righteousness, who actively establishes a legal framework to govern human interactions and protect the vulnerable. The law reveals His meticulous concern for the sanctity of private property, the importance of integrity in dealings between neighbors, and the necessity of accountability for one's actions. By mandating double restitution, God not only ensures the victim is made whole but also impresses upon the community the severe consequences of theft and the value of upholding trust. This divine concern for justice extends beyond mere compensation, aiming to restore societal balance and deter future wrongdoing, reflecting a foundational principle that sin (theft being a manifestation of it) demands a penalty and a turning towards righteousness. This law, like others in the Book of the Covenant, demonstrates that true worship of God is inseparable from ethical conduct and just relationships within the community.

* [Leviticus 6:4-5](/leviticus/6-4-5 "Restitution for Sin and Trespass")
* [Proverbs 6:30-31](/proverbs/6-30-31 "Consequences of Theft")
* [Exodus 22:1](/exodus/22-1 "Restitution for Stolen Livestock")

### REFLECTION AND APPLICATION
Exodus 22:7, though rooted in an ancient legal code, offers timeless principles for personal and communal living that resonate deeply today. It serves as a powerful reminder that God is intimately concerned with how we manage our possessions and, more importantly, how we interact with one another, especially in matters of trust and stewardship. In a contemporary world grappling with financial fraud, identity theft, and pervasive breaches of trust in various spheres, this verse calls us to a higher, God-honoring standard of integrity. It challenges us to be trustworthy stewards of what others entrust to us, whether it be material possessions, sensitive information, or even their reputation and confidence. Furthermore, this law underscores the importance of seeking justice when wronged and ensuring that those who cause harm are held accountable. This accountability is not merely for the sake of punishment, but for the restoration of order, the deterrence of future transgressions, and the healing of broken trust. We are called to actively cultivate communities—be they families, workplaces, or churches—where honesty, accountability, and the diligent protection of one another's well-being are paramount, thereby reflecting God's own character of justice, righteousness, and faithfulness.

#### Questions for Reflection
* **In what specific areas of my life do I act as a "keeper" of others' "money or stuff" (broadly defined), and how faithfully am I upholding that sacred trust?**
* **How does the principle of "paying double" inform my understanding of restitution and accountability for wrongdoing, both in my personal responses to injustice and in my views on societal justice?**
* **What practical steps can I take to foster greater trust, transparency, and integrity in my relationships and community, truly reflecting the values inherent in God's righteous law?**

### FAQ
**Why is the penalty "double" in Exodus 22:7, and how does it compare to other restitution laws in the Old Testament?**

Answer: The "double" penalty in [Exodus 22:7](/exodus/22-7 "Exodus 22:7 - Law on Entrusted Property") is specifically prescribed for the theft of money or goods that were *entrusted* to a neighbor for safekeeping. This particular context of a "bailment"—a relationship of trust where one person holds another's property—is crucial. The double payment serves multiple purposes: it provides full restitution for the victim's loss, acts as a punitive deterrent for the thief, and emphasizes the severity of violating such a trust. It also implicitly compensates for the inconvenience, distress, and breach of security caused by the theft of items that were supposed to be secure.

This "double" penalty differs from other restitution laws found in the Mosaic Code, which vary based on the nature of the theft, the type of property involved, and the circumstances of the offense:
* **Fourfold or Fivefold Restitution:** For instance, [Exodus 22:1](/exodus/22-1 "Exodus 22:1 - Restitution for Stolen Livestock") mandates a fourfold restitution for a stolen sheep and a fivefold restitution for a stolen ox. This higher penalty likely reflects the greater economic value of these animals in an agrarian society, and perhaps the additional effort or audacity involved in stealing livestock directly from a field rather than from a house where items were merely kept.
* **Principal plus One-Fifth:** [Leviticus 6:4-5](/leviticus/6-4-5 "Leviticus 6:4-5 - Restitution for Sin and Trespass") outlines that if someone cheats, robs, or finds lost property and lies about it, they must restore the principal amount plus an additional one-fifth (20%). This applies to situations involving deceit or unconfessed sin, emphasizing full restoration and an added penalty for the spiritual offense of lying or withholding.
* **"Sevenfold" in Wisdom Literature:** [Proverbs 6:31](/proverbs/6-31 "Proverbs 6:31 - Consequences of Theft") mentions a thief restoring "sevenfold." However, this is from wisdom literature, not a legal code, and is generally understood as a hyperbolic expression emphasizing the severe consequences and full extent of repayment or suffering a thief might face if caught, rather than a literal legal mandate.

The varying restitution amounts highlight God's nuanced approach to justice, tailoring penalties to the specific circumstances, the nature of the offense, and the impact on the victim and the community, always aiming for both restoration and deterrence.

### CHRIST-CENTERED FULFILLMENT
Exodus 22:7, with its profound emphasis on trust, responsibility, and the restitution required for stolen goods, finds its ultimate and most glorious Christ-centered fulfillment. Humanity, in its fallen state, has fundamentally breached the trust God placed in us as stewards of His creation and His divine image. Through disobedience and sin, we have, in essence, "stolen" from God His glory, His rightful worship, and the integrity of His created order. The Mosaic Law, including this statute, serves to reveal the depth of our transgression and the immense debt we owe—a debt we could never "pay double" or even single-handedly restore. Yet, in Christ, we witness the perfect fulfillment of this legal principle. Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), became our substitute, taking upon Himself the full penalty for our cosmic theft and breach of trust. His sacrifice on the cross was the ultimate "double" payment—not merely restoring what was lost, but offering abundant life, reconciliation, and eternal inheritance, far exceeding what was due. His perfect obedience and atoning death satisfied the righteous demands of divine justice, restoring what was broken between God and humanity ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Our Substitute")). Furthermore, Christ Himself is the ultimate "keeper" of our souls and salvation, into whose hands we can confidently "deliver" our very lives, knowing that He will never lose what is entrusted to Him ([John 10:28-29](/john/10-28-29 "John 10:28-29 - Jesus' Sheep Are Secure")). Through Him, we are not only forgiven our insurmountable debt but are also empowered by His indwelling Spirit to live lives marked by integrity, trustworthiness, and just stewardship, thereby reflecting the very character of the God who established such righteous and holy laws.

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.

Cross-References

Exodus 22:4

If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double.

Jeremiah 2:26

As the thief is ashamed when he is found, so is the house of Israel ashamed; they, their kings, their princes, and their priests, and their prophets,

John 12:6

This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

1 Corinthians 6:10

Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.

Proverbs 6:30

[Men] do not despise a thief, if he steal to satisfy his soul when he is hungry;

Proverbs 6:31

But [if] he be found, he shall restore sevenfold; he shall give all the substance of his house.