058. Chapter 53: The Eigth Commandment

------------ CHAPTER FIFTY-THREE ------------ The Eighth Commandment The eighth commandment pertains to the possessions of our neighbor. The heaven and the earth are the Lord‘s. "The world is Mine, and the fulness thereof" (Psalms 50:12); "The heaven, even the heavens, are the Lord‘s: but the earth hath He given to the children of men" (Psalms 115:16). It is not true that everyone has an equal right to, and would equally enjoy each portion of, this world. However, just as God apportioned Canaan to Israel by lot, He likewise gives everyone his portion in this world, giving the one a greater portion than the other. That portion he will have -- no more and no less. "Feed me with food convenient for me" (Proverbs 30:8). Man must be satisfied with this portion and expect it from the Lord by the means which have been ordained to that end. God has therefore expressly forbidden the acquisition of our portion, or a desire for increase, through unlawful means by saying, "Thou shalt not steal." To steal is to take the possessions of our neighbor for ourselves. The perpetrator does this knowingly and without the knowledge of or contrary to the will of the owner. The Sins Prohibited The sins prohibited in this commandment can be reduced to the following heads: 1) the object to which these sins relate, 2) the means whereby they are committed, 3) the manner in which they are committed, and 4) the cause from which they proceed. As far as the object is concerned, there are the following types of theft: 1) ecclesiastical theft, 2) the theft of men, 3) the defrauding of the nation, 4) the theft of cattle, 5) the theft of property, 6) armed robbery, and 7) to be an accomplice of thieves.

First, ecclesiastical theft consists in the following:

(1) Taking to one’s self goods and privileges -- for the purpose of either increasing one‘s own wealth, or to give it away to others -- which have been given either for the maintenance of the church or of the poor. "It is a snare to the man who devoureth that which is holy" (Proverbs 20:25); "Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed Me, even this whole nation" (Malachi 3:8-9). Neither does the government have the authority to dispose of these goods, nor is anyone permitted to receive such goods, even if they are given by the government.

(2) Simony also belongs to this. The word "simony" is derived from Simon the Sorcerer, who wanted to buy the gifts of the Spirit from the apostles (Acts 8:18-20). This sin is committed if one purchases the ecclesiastical goods from those who have taken upon them the management of these goods. This sin is committed if one either receives or gives money to award a ministerial position to someone; or to receive it from those who claim to have the authority to either approve or disapprove. The latter is actually church robbery. It is a double offense if one uses that which has been usurped through robbery to either sell this position or to purchase the position from such a usurper -- be it that one does so either personally or via friends, and then subsequently gives it back to the perpetrator. Such persons are thieves and murderers who do not enter the sheepfold through the right door (John 10:7-10). This sin is also committed when the elders of the church, who are authorized to elect ministers and elders, do this to gain the favor of men or of friends.

Secondly, there is the theft of human beings. (1) This sin is committed in those countries where slave trade is practiced. This is stated in Exodus 21:16 : "And he that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death" (cf. 1 Timothy 1:10).

(2) They who steal children sin, where they are enamored with their charm, or that they are to be used for beggary, in order to move people to pity -- all this while abusing them and making them miserable.

(3) Included are monastery thieves -- be they male or female -- who lure children who anticipate a good inheritance from their parents, to make a vow to live in their monasteries without the knowledge of their parents. Or else they do so to give to the monasteries or the priests that which they have defrauded from their parents. "But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. Making the word of God of none effect through your tradition" (Mark 7:11;Mark 7:13).

(4) To this also belongs the abduction of young females, the engagement of minors with the promise of marriage (without the knowledge of, or contrary to, the will of the parents), eloping, and engaging young people for sexual purposes. In doing so parents are robbed of their best possession, and of those toward whom they exercise the most love. "Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer" (Proverbs 28:24). Experience teaches that God generally sends a curse upon such people. A third type of theft is the defrauding of the nation by either the government or citizens. Government officials are guilty of this if they do the following:

(1) secretly use general tax revenues for themselves;

(2) under cover of a different name, give a gift and charge their tenants in order to share the expense;

(3) solicit contracts for work or ships and cause a certain party to receive the contract if there is a certain amount of money in it for them;

(4) extend the time for commissions in order to collect that many more fees;

(5) inflate the bills for incurred costs, thus enabling their carriage occasionally to be drawn by two horses;

(6) either give away or sell official positions to friends who are not qualified. They do not own these offices and it is to the detriment of the country if these positions are awarded to unqualified persons. Those who purchase those positions are generally dishonest people who, in a dishonest way, try to regain their money from this position;

(7) when draft officials count shadows for soldiers and allow multitudes of sailors to remain at large unless the captains give them bribes.

Consider the following passages in reference to this: "Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards" (Isaiah 1:23); "Her princes in the midst thereof are like wolves ravening the prey" (Ezekiel 22:27); "... her rulers (what a shame it is!) with shame do love, Give ye" (Hosea 4:18).

Citizens are guilty of defrauding the nation when their billing for delivered goods is higher than it ought to be, and when they conspire with corrupt government officials to share the profits of that in which they are mutually involved. It occurs when they deal fraudulently, smuggle, or are guilty of illicit dealings in reference to tariffs, excise fees, valuation charges, etc. This is contrary to what we read in the following passages: "Render therefore unto Caesar the things which are Caesar‘s" (Matthew 22:21); "Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom" (Romans 13:7). If you argue that the government takes too much, and that you thus cannot remain profitable, then you ought to know that we must be subject "not only to the good and gentle, but also to the froward" (1 Peter 2:18).

Fourthly, there is the theft of cattle. The stealing of horses, cows, sheep, and swans belongs to this, as well as the trapping of forbidden game by those who are not authorized to do so. To this belongs also the trapping of rabbits on leased land, the catching of fish in ponds and rivers which have been leased, and fishing with illegal nets and at illegal times. "If a man shall steal an ox, or a sheep, and kill it, or sell it, he shall restore five oxen for an ox, and four sheep for a sheep" (Exodus 22:1).

Fifthly, there is the theft of commodities; that is, when one steals personal property such as silver, gold, jewelry, clothing, grass, corn from the field, fruit out of orchards and gardens, and whatever else it may be. Such theft is aggravated when it occurs by breaking into a house, and even more if the break-in occurs by night (Exodus 22:2-3). The following passages relate to this: "But let none of you suffer as ... a thief" (1 Peter 4:15); "Nor thieves ... shall inherit the kingdom of God" (1 Corinthians 6:10).

Sixthly, there is armed robbery, which takes place on water or on land. Robbery at sea is referred to as pirating. To such robbery belongs the violent vanquishing of merchant ships belonging to citizens of a hostile government. The intent of such robbery is not to do damage and injury to the enemy so that he can do less harm; it is not done in obedience to the government and out of love for the homeland. Rather, it is motivated by a desire to enrich one‘s self with the business proceeds of other businessmen. Such robbery is called robbery of the privileged. If such robbery occurs on land it is called highway robbery. This is distinguished from general theft in that it is accompanied with the use of violence toward the owner, and is committed covertly. The following passages speak of such robbery. "Thou shalt not defraud thy neighbour, neither rob him" (Leviticus 19:13); "We shall fill our houses with spoil" (Proverbs 1:13); "... nor extortioners, shall inherit the kingdom of God" (1 Corinthians 6:10).

Seventhly, it is prohibited to be an accomplice to thieves; that is, to harbor them and provide them with a safe abode in order to share in that which has been stolen. This includes the purchase of commodities of which one knows or suspects that they have been stolen, doing so since one can get them for half price. If there were no receivers (or fences) for stolen goods there would be no thieves; the receiver is as bad as the thief. Consider the following passages: "When thou sawest a thief, then thou consentedst with him" (Psalms 50:18); "Whoso is partner with a thief hateth his own soul" (Proverbs 29:24). The Means Whereby Theft Is Committed The means whereby theft is committed are the following: First, there is usurpation; that is, the oppression of those who are of low social status by either not paying them, or by having or retaining that which is theirs. This occurs if one files suit against those from whom one has purchased something, or if one keeps litigation pending against those of lower social status who have no recourse. "Do not rich men oppress you, and draw you before the judgment seats" (James 2:6). This is what the ungodly Jezebel did to obtain Naboth‘s vineyard (1 Kings 21:15). The apostle warns against this. "That no man go beyond ... his brother in any matter" (1 Thessalonians 4:6).

Secondly, there is the deceit of one‘s neighbor while creating the appearance of right. "That no man ... defraud his brother in any matter" (1 Thessalonians 4:6); "Thou shalt not defraud thy neighbour" (Leviticus 19:13).

(1) This can occur relative to weight; that is, one uses weights which are too heavy when purchasing and weights which are too light when selling. This also occurs when the scale is faulty or if one manipulates the scale in a deceitful manner.

(2) This can occur relative to measurement; that is, if one over-measures when purchasing, and one undermeasures when selling; or if, when measuring the material, one skillfully cuts it short or stretches it.

(3) This can occur relative to volume; that is, enlarging the volume when purchasing and decreasing it when selling; or if one shakes up the merchandise in such a manner that the measure appears to be full -- this however not being the case. "Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have" (Leviticus 19:35-36); "Divers weights, and divers measures, both of them are alike abomination to the Lord" (Proverbs 20:10); "A false balance is abomination to the Lord" (Proverbs 11:1).

(4) One can be deceitful as far as merchandise is concerned; that is, by displaying and selling merchandise of a certain quality and delivering merchandise of poorer quality. One does this by corrupting the merchandise, intermixing it with something else -- for instance, when mixing chaff with the flour and then subsequently selling it as good bread. One does this by making the merchandise moist or by intermixing it with some heavy material which results in the weight being less than it ought to be. One does this by means of deceptive illumination, causing material to look differently. One does so by downplaying merchandise he wishes to purchase in order to cause the salesman to sell it below value; or, if one elevates the value and promotes it as such in order to sell it above value. "It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth" (Proverbs 20:14); "The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death" (Proverbs 21:6). One does so if he demands too high a price for merchandise; hereby the ignorant are deceived.

Question May one sell merchandise for a lower price than was originally demanded?

Answer: One may demand the highest price which is current at the market, and also receive it without the buyer being deceived. If, however, one wishes to reduce this reasonable profit somewhat -- and thus gain less -- he is permitted to bargain downward to some degree.

(5) One can be deceitful with coins; that is, knowingly spending money which is either too light, of a false alloy, or counterfeit, and giving it out as good money or intermixing it with the good, allowing it to pass into circulation unnoticed.

(6) One can also steal by means of usury. If one purchases the merchandise for a low price and in the meantime the price increases (yes, 50% or more), and if he then sells according to current market price, the profit is not unlawful, even if his gain were to double. Profit is not unlawful if one skillfully improves the merchandise -- even if he can transform something which is worth a nickel into something worth fifty cents. Profit is also lawful if one collects interest for money which has been loaned out. This must be consistent, however, with the current rate and according to the rule of love and righteousness. However, profit is unlawful (which is called usury among us) if one gains interest from his money and merchandise which supersedes the current rate. The more excessive this usury is, the greater is the theft. Merchants who bleed the poor as blood suckers are guilty of this. They extend credit to the poor, but sell them the merchandise far above the common market price, giving them the poorest quality as well.

Question Must one also not charge something for the long absence of one‘s money as well as for the risk involved (since it happens occasionally that one never sees his money again)?

Answer: You ought to make known to the borrower up front that you intend to charge much more for the merchandise, the extended credit, and the risk involved, so that the poor may know this and make the choice themselves as to whether they wish the interest to be that high. Furthermore, the interest must be charged according to the rule of love and righteousness. It is better at the outset to refer the poor to the deacons than to first bleed them. To the sin of usury also belongs the activity of pawnshop operators who take all manner of securities from the poor, such as essential clothing and tools whereby they must earn a living, and who furthermore charge such excessive interest that within a short time their entire capital is gone. "If thou at all take thy neighbour‘s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: for that is his covering only, it is his raiment for his skin: wherein shall he sleep" (Exodus 22:26-27). The Various Manners in Which Theft is Committed The manners in which theft is committed are of such a diverse nature that all cannot be enumerated. Every rogue acts consistent with the trade he plies.

First, there is the case when lawyers and prosecutors keep legal cases pending to extort the parties involved, and who knowingly defend evil cases.

Secondly, there is the drafting of fraudulent wills, contracts, obligation, and receipts for the sake of making illicit gain. This also pertains to fraudulent billing.

Thirdly, there is the withholding or reduction of wages. "Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth" (James 5:4).

Fourthly, there is purchasing on credit, while knowing all along that one either will not or cannot pay. Bankrupt persons who take out loans everywhere are guilty of this. They are especially guilty if they know that their estate is insolvent and they have the intent to disappear or file for bankruptcy. "The wicked borroweth, and payeth not again" (Psalms 37:21).

Fifthly, there is the establishing of a monopoly; that is, the conspiring of some to have the market to themselves, especially if they do this relative to grain and other edible commodities, not selling them below such an excessive price. "He that withholdeth corn, the people shall curse him" (Proverbs 11:26).

Sixthly, there is the undermining of a neighbor‘s business. This is not to imply that one may not live where he pleases or seek the trade of his choice in lawful ways; rather, this occurs when he seeks to rob the other of his trade by deceit, slander, and libel.

Seventhly, there is the idling away of time by loafing and loitering, just to spend the day doing as little as possible. "He becometh poor that dealeth with a slack hand" (Proverbs 10:4); "The hand of the diligent shall bear rule; but the slothful shall be under tribute" (Proverbs 12:24).

Eighthly, there is laziness: "He also that is slothful in his work is brother to him that is a great waster" (Proverbs 18:9); "How long wilt thou sleep, O sluggard. ... So shall thy poverty come as one that travelleth, and thy want as an armed man" (Proverbs 6:9;Proverbs 6:11). Concerning laziness the following is true:

(1) God hates laziness; every firstling of an ass either had to be redeemed or the neck had to be broken (Exodus 13:13).

(2) A sluggard is abominable to everyone; he is "as vinegar to the teeth, and as smoke to the eyes" (Proverbs 10:26). (3) A sluggard is a fit instrument for the devil -- an accomplice to the devil (1 Timothy 5:12). (4) A sluggard is a burden to himself, and his way "is as an hedge of thorns" (Proverbs 15:19). (5) A sluggard makes himself poor (Proverbs 6:11). (6) Laziness engenders fornication and theft. Ninthly, there are squanderers, who always want to eat something good, carouse, drink, dress expensively, and thus not only squander their possessions, but subsequently borrow everywhere and at last are unable to pay back. Gambling belongs to this, for if you win, your gain is unjust, and if you lose, you are either robbing yourself or your loved ones. "Wealth gotten by vanity shall be diminished" (Proverbs 13:11); "Be not among winebibbers; among riotous eaters of flesh: for the drunkard and the glutton shall come to poverty" (Proverbs 23:20-21).

Tenthly, there are healthy beggars, who go either from door to door or to certain benevolent persons -- all because they do not want to work. When they do have some funds, they consume all that they have in an excessive manner, and thus live from the sweat of another. "If any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread" (2 Thessalonians 3:10-12).

Eleventhly, there is the maintenance of bars for drunkards and gamblers -- bars which make their living from whatever wives and children are deprived.

Twelfthly, there is the secret concealment of goods that have been found, keeping them for one‘s self, without making any effort to strive that the owner receives them again. "Thou shalt not see thy brother‘s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost things of thy brother‘s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself" (Deuteronomy 22:1-3).

Thirteenthly, there is the inappropriate use of rented and borrowed items; that is, to ruin them in such a way that initially it is not visible, but becomes evident soon afterwards.

Fourteenthly, there is cruel behavior toward impotent debtors. "The rich ruleth over the poor, and the borrower is servant to the lender" (Proverbs 22:7). For by such cruelty -- even wanting to get something where nothing is to be had -- one may force them to engage in evil practices. The Cause of Theft As far as the cause of theft is concerned, it issues forth from covetousness. (1) This manifests itself in the disposition of the heart which lusts after many possessions and after that which is beautiful, glorious, and delightful to the eyes. One then seeks to take possession through either just or unjust means. "... an heart they have exercised with covetous practices" (2 Peter 2:14).

(2) It manifests itself in a greedy pursuit after profit and in finding delight in making gain -- yes, even if it is in an appropriate manner. This is something which seldom remains true. Covetousness blinds one for seeing what is right. Covetousness deludes wisdom: "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows" (1 Timothy 6:9-10).

(3) It manifests itself in miserliness, be it that one neither meets his own needs nor provides for his own nourishment, or he does not help another, leaving him destitute in his need. If something needs to be given, it is as little as possible and given with much reluctance, although it appears to be a very great matter in the eyes of the miser, and he will long reflect upon the fact that he has given such and such. To the root and cause of thievery one can also relate slothfulness, squandering, and other sins mentioned in the foregoing. The Virtues Enjoined The virtues commanded in this commandment are the following:

First, we are enjoined to love righteousness. "To do justice and judgment is more acceptable to the Lord than sacrifice" (Proverbs 21:3); "... and what doth the Lord require of thee, but to do justly" (Micah 6:8).

Secondly, we are enjoined to be diligent. "... that with quietness they work, and eat their own bread" (2 Thessalonians 3:12). For:

(1) diligence renders all labor effective;

(2) God commands diligence;

(3) the Lord commands His blessing there and through diligence one comes to honor (Proverbs 13:24 (4) diligence makes rich (Proverbs 10:4;Proverbs 13:4);

(5) all is done with ease, and work becomes a delight. Thirdly, we are commanded to be moderate in eating, drinking, and clothing. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world" (Titus 2:11-12).

Fourthly, we are commanded to be generous, and to use our possessions to meet the needs of those who are truly poor -- thus preventing that they will stretch forth their hands to unrighteousness. "But to do good and to communicate forget not: for with such sacrifices God is well pleased" (Hebrews 13:16).

Fifthly, we are enjoined to be content. "Let your conversation be without covetousness; and be content with such things as ye have" (Hebrews 13:5); "But godliness with contentment is great gain. And having food and raiment let us be therewith content" (1 Timothy 6:6;1 Timothy 6:8).

Sixthly, we are enjoined to follow the golden rule. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (Matthew 7:12). Exhortation to Self-examination

Now turn to yourself and examine yourself in light of the virtues and vices mentioned above. How do you fare? Open your containers and closets, and observe your money, clothing, home decorations, as well as your homes, orchards, and fields -- and then answer this question: How did you acquire all these? If you perceive that you have not acquired them lawfully, restore that which you have obtained in an evil manner, for otherwise you are not permitted to pray (Isaiah 1:16-17; 1 John 3:20).

Evasive Argument #1: I have stolen so much; if I had to return everything I would be a beggar. Answer: It is better to be a beggar than a thief. Evasive Argument #2: I will come to shame.

Answer: There are ways whereby one can make secret restitution so that the owner receives again what is his, and yet does not know from where it originates.

Evasive Argument #3: I am not acquainted with those whom I have shortchanged.

Answer: Then give it to the poor; however, not as an alms, but in order that you may be relieved from your debt. If you maintain that it is beyond your means to make restitution, then go to the Lord and confess your sins. May it grieve you that you cannot make restitution; moreover, seek forgiveness in the blood of Christ. In the future guard against this sin, for:

(1) theft is an atheistic deed; it denies the providence of God; (2) it is idolatrous, for you are putting your trust in possessions, so that you may live from them: "Covetousness ... is idolatry" (Colossians 3:5);

(3) it spoils your own possessions, for God sends forth a curse upon that which is stolen. "I will bring it (the curse) forth, saith the Lord of hosts, and it shall enter into the house of the thief" (Zechariah 5:4). In order to be kept from this sin, arm yourself with the fear of God, who sees everything, and "Commit thy way unto the Lord; trust also in Him; and he shall bring it to pass" (Psalms 37:5); "Cast thy burden upon the Lord, and He shall sustain thee" (Psalms 55:22); "... be content with such things as ye have" (Hebrews 13:5).