If a man steal.
The law of robbery
God made provision not only for the acquisition of property, but for its security. Hence this law, which respects--
1. Theft.
2. Housebreaking.
I. Theft (Exodus 22:1-4). As the wealth of an Israelite consisted mainly in flocks and herds, the depredations of the thief were directed for the most part against them.
II. Housebreaking (Exodus 22:2-3). Learn--
1. That God’s providence extends to property as well as persons. Both are His gift.
2. That those who endeavour to thwart that providence play a losing game.
3. That the recognition of that providence is not inconsistent with, but demands the use of, means. It is an abuse and perversion of it to tamely submit to wrong when the legitimate prevention of wrong is within our reach.
4. That providence protects even the life of the wrong-doer, and no man must wantonly interfere with that protection. (J. W. Burn.)
Actual and virtual criminality
I. Men must suffer for crime.
II. Men must suffer, unavenged, the extreme consequences of criminal conduct.
III. Men must learn, by degrees of suffering, that there are degrees of criminality.
IV. Men must learn that property has rights.
V. Men must learn to consider the welfare of their neighbours. (W. Burrows, B. A.)
How to get at a thief
This is the only way of getting at a thief. You cannot reason with him. He dismissed his reason before he committed his felony. He had first to strangle his reason; he committed murder in the sanctuary of his soul before he committed theft in the fields of his neighbour. What, then, is to be done with him? “He must be made to feel the folly of theft; he must be made to feel that theft is a bad investment; he must be made to feel that he has played the fool even in the excess of his cleverness. The thief would be made to know what dishonesty is, when for the one ox he must pay five in its place. He could have evaded an argument; he could have doubled upon a covenant, and have quibbled about the ambiguity of its terms; but he could not shuffle out of this four-square arithmetical arrangement. Five oxen for an ox, four sheep for a sheep; and by the time the thief had played at that game two or three days, he would have put on the garb, at least, of an honest man! (J. Parker, D. D.)
Substitutionary restitution
A coal merchant in one of our American cities was approached by a minister in regard to the salvation of his soul. The merchant declared it an impossibility for him ever to become a Christian. He gave as a reason his mode of business. For a long term of years, he had, according to a too general custom, given short weight. He had thus grown rich, and now felt the inconsistency of seeking religion without restitution. This was impossible: many of his customers were dead, others beyond his knowledge. The thought of the poor who had paid for coal they had never received rested heavily on him. He asked the minister if he thought the substitution of a gift to the poor would be acceptable to God. The minister advised him to try it. A large donation, more than equal in amount to his unjust gains, was made, and the merchant sought God in earnest. He was happily converted, and is to-day a prominent member of the church.
Tardy restitution
As a gentleman in London entered his house, he found a well-dressed female sitting on the stairs, who asked pardon for the liberty she had taken, saying that, hearing the alarm of a mad dog, she had taken refuge in his house. On hearing her story, he gave her some refreshment; and she left, thanking him for his civility. In the evening his lady missed her gold watch; and it was concluded the female was the thief. Fifteen years afterwards, the watch was returned, with a note from this woman, saying the gospel had changed her heart, and she desired to return the watch to its rightful owner.
Unrighteous restitution
What a shame then is this to Christians, who minding nothing less than restitution, make ex rapina holocaustum: out of a world of ill-gotten goods, they cull out some small fragments to erect some poor hospital; having cheated thousands, build alms-houses for some few, and then set a glorious inscription in front, whereas this one word, Aceldama, would be far more proper. (J. Spencer.)
Compensation for damage
A man in New Jersey told me the following circumstances respecting himself and one of his neighbours. “I once owned a large flock of hens. I generally kept them shut up. But one spring I concluded to let them run in my yard, after I had clipped their wings so that they could not fly. One day, when I came home to dinner, I learned that one of my neighbours had been there full of wrath, to let me know that my hens had been in his garden, and that he had killed several of them, and thrown them over into my yard. I determined at once to be revenged. I sat down and ate my dinner as calmly as I could. By the time I had finished I thought that perhaps it was not best to fight with my neighbour about hens, and thereby make him my bitter enemy. I concluded to try another way, being sure that it would be better. After dinner, I went to my neighbour’s. He was in his garden. I went out and found him in pursuit of one of my hens with a club, trying to kill it. I accosted him. He turned upon me, his face inflamed with wrath, and broke out in a great fury, ‘You have abused me. I will kill all your hens, if I can get them. I never was so abused. My garden is ruined.’ ‘I am sorry for it,’ said I: ‘I did not wish to injure you; and now see that I have made a great mistake in letting out my hens. I ask your forgiveness, and am willing to pay you six times the damage.’ The man seemed confounded. He did not know what to make of it. He looked up to the sky, then down at the earth, then at his neighbour, then at his club, then at the poor hen he had been pursuing, and said nothing. ‘Tell me now,’ said I, ’what is the damage and I will pay you six-fold; and my hens shall trouble you no more. I will leave it entirely for you to say what I shall do. I cannot afford to lose the love and goodwill of my neighbours, and quarrel with them, for hens or anything else.’ ‘I am a great fool!’ said my neighbour; ‘the damage is not worth talking about; and I have more need to compensate you than you me, and to ask your forgiveness than you mine.’” (Mrs. Child’s Letters from New York.)