O Oitavo Mandamento

Watson, Thomas

Exodo 20:15

You shall not steal.

I. WHENCE DOTH THEFT ARISE?

1. The internal causes are:(1) Unbelief. A man hath an high distrust of God's providence: "can God furnish a table in the
wilderness?" So saith the unbeliever, "can God spread a table for me? no, He cannot." Therefore he is resolved he will spread a
table for himself, but it shall be at other men's cost, and both first and second course shall be served in with stolen goods.

(2) Covetousness. The Greek word for covetousness signifies "an immoderate desire of getting"; this is the root of theft. A man
covets more than his own, and this itch of covetousness makes him scratch what he can from another.

2. The external cause of theft is, Satan's solicitation: Judas was a thief; how came he to be a thief? "Satan entered into him."
The devil is the great master-thief, he robbed us of our coat of innocency, and he persuades men to take up his trade; he tells
men how bravely they shall live by thieving, and how they may catch an estate.

II. HOW MANY SORTS OF THEFTS ARE THERE?

1. There is stealing from God; and so they are thieves, who rob any part of God's day from Him.

2. There is a stealing from others.

(1) A stealing away their souls; and so heretics are thieves, by robbing men of the truth, they rob them of their souls.

(2) A stealing away their money and goods from them; and under this head of stealing away other's money, there may be
several arraigned for thieves. The highway thief who takes a purse contrary to the letter of this Commandment. The house-thief,
who purloins and filches out of his master's cash, or steals his wares and drugs. The house-thief is a hypocrite, as well as a
thief; he hath demure looks, and pretends he is helping his master, when he only helps to rob him. The thief that shrouds
himself under law, as the unjust attorney or lawgiver, who prevaricates and deals falsely with his client. This is to steal from the
client. The church-thief or pluralist, who holds several benefices, but seldom or never preacheth to the people; he gets the
golden fleece, but lets his flock starve. The shop-thief; he steals in selling, who useth false weights and measures, and so steals
from others what is their due. The usurer who takes of others even to extortion; he seems to help another by letting him have
money in his necessity, but gets him into bonds, and sucks out his very blood and marrow. The feoffe in trust, who hath the
orphan's estate committed to him; he is deputed to be his guardian, and manage his estate for him, and he curtails the estate,
and gets a fleece out of it for himself, and wrongs the orphan. This is a thief; this is worse than taking a purse, because he
betrays his trust, which is the highest piece of treachery and injustice. The borrower, who borrows money from others, with an
intention never to pay them again. The receiver of stolen goods. The root would die if it were not watered, and thievery would
cease if it were not encouraged by the receiver.

III. WHAT ARE THE AGGRAVATIONS OF THIS SIN OF STEALING?

1. To steal when one has no need. To be a rich thief.

2. To steal sacrilegiously. To devour things set apart to holy uses.

3. To commit the sin of theft against checks of conscience, and examples of God's justice: this is like the dye to the wool, it doth
dye the sin of a crimson colour.

4. To rob the widow and orphan; "ye shall not afflict any widow or fatherless child"; it is a crying sin; "if they cry unto Me, I will
surely hear them."

5. To rob the poor.

( T. Watson.)
O que Deus proíbe no oitavo mandamento?

R: Deus não somente proíbe o furto e o roubo que as autoridades castigam, mas também classifica o como roubo todos os
maus propósitos e práticas maliciosas, por meio dos quais tentamos nos apropriar dos bens do próximo, seja por força, seja
por aparência de direito, a saber: falsificação de peso, de medida, de mercadoria e de moeda, quer por juros exorbitantes quer
por qualquer outro meio proibido por Deus. Também proíbe avareza, bem como todo abuso e desperdício de suas dádivas.

The Eighth Commandment

W. Ormiston, D. D.
Exodus 20:15
You shall not steal.

I. WE MAY CAUSE INJURY TO OTHERS THROUGH LENDING AND BORROWING.

II. WE SHALL DO WRONG TO OUR FELLOW-MEN BY INFLICTING INJURY ON PROPERTY THAT IS OPEN, THROUGH
KINDNESS OF THE OWNERS, TO THE PUBLIC, as gardens, private picture-galleries, etc. It is mean, dishonourable, to do
hurt to such property.

III. THROUGH INCURRING OF DEBTS OR OBLIGATION TO OUR FELLOW-MEN.

IV. THE WRONGS DONE IN MERCANTILE PURSUITS. This is done —

1. By selling to customers goods of inferior value.

2. By inferior weights.

3. By the adulteration of merchandise.

4. By false pretences. The placing the best strawberries or apples on top of the measure, etc.

V. BREACHES OF TRUST.

VI. GAMBLING. Property is a trust. You have no right to squander your own, or to lead another to squander what he has in trust.

(W. Ormiston, D. D.)

 The Eighth Commandment
R. Newton, D. D.
Exodus 20:15
You shall not steal.

I. Stealing by FORGETFULNESS. People with these bad memories borrow things from their neighbours and friends, and forget
to return them. Now, to the persons who lend those things, it is just as bad as if a thief should come into their house and steal
them. Umbrellas, and books, and things of that kind are most likely to suffer in this way.

II. CUNNING, is another branch of it. Did you ever see a counterfeit bank-note? It passes for a good note, though it is not worth
a straw. And gold and silver coin are counterfeited in the same manner. The people who make them think themselves very
cunning. But they are not a bit better than thieves. But a great many other things may be counterfeited as well as money. When
God shall come to reckon with them at last, they will find that the real name for what they called smartness was stealing. This is
the name by which God calls it.

III. Those who break the Eighth Commandment by DECEIT. For instance, a lady goes into a shop to buy a dress. She finds one
of the colour she wants. If she could be sure that the colours would not fade she would take it. She says to the shopkeeper, "Will
these colours stand?" "Oh, yes, madam, they are the very best colours to wear. They will stand as long as the dress lasts." The
lady buys the dress on this assurance, though all the while the shopkeeper knows the colours will not stand at all. In this way he
steals the lady's money.

IV. Those who break the Commandment by EXTORTION.

V. Those who break the Commandment by VIOLENCE and FRAUD. We must resist little temptations. Everything must have a
beginning. I remember reading once about a man who was going to be hung for robbery and murder. On the scaffold, he said
he began to steal by taking a farthing from his mother's pocket while she was asleep. Many children begin to steal at the sugar-
bowl or the cake-basket. To take the smallest thing that does not belong to us, without permission, is stealing. And, then, there
is another thing to do: we must pray to God to keep us from temptation.

(R. Newton, D. D.)

The Eighth Commandment

G.A. Goodhart
Exodus 20:15
You shall not steal.

Guards the sanctity of property. Consider: -

I. PROPERTY AND THE RIGHTS OF PROPERTY. Property is that which gives

expression to individual and family life. In some sort it is an extension of the
bodily organism, an added possibility of self-revelation in the sphere of sense.
Social usage allows a man's right, or the right of a corporation, to absolute
possession of certain things. Primarily, probably, such right is founded on the
right of the labourer to the product of his labour; a man's own is what he has
made his own. Such limit, however, has come to be enlarged on grounds of
general utility; we may say generally that a man's property is that which social
usage allows him to consider such.

II. OFFENCES AGAINST PROPERTY.

1. Stealing. Appropriating a man's property against the will of the owner. All
condemn the thief, he is condemned even by his own conscience; however
much he may steal from others he can never think it right for them to steal from
him! There are, however, various kinds of diluted theft which are equally
offences against the eighth commandment, though not so strongly stigmatised
by society.

2. Cognate offences. Property in the old times consisted mainly of land, crops,
and cattle. The principle involved in the eighth commandment illustrated, as
applied to them, by a number of cases in Exodus 21., 22., all such acts as result
in loss to one's neighbours, provided that loss was not inevitable, are
condemned by it. Circumstances, nowadays, are somewhat different, but the
principle of honesty still applies. Take a few instances: -

(1) Acts of petty dishonesty.

(a) When in a bargain one party takes advantage of the ignorance of the other;
e.g., a collector finds some rarity in the possession of a man who does not
know its value, and secures it far below its proper price.

(b) Borrowing without definite intention to return; e.g., books, money, or other
property.

(c) Leaving bills unpaid for a needlessly long time. In such case, even though
paid eventually, the creditor is defrauded of the profit which he might have
made by the use of his money.

(2) Mischievous actions; e.g., marking books or scribbling in them. Cutting

initials in trees and buildings. No man has any right to depreciate by his actions
the value of another man's property.

(3) Culpable negligence. Must be as careful with the property of others as with
our own property. A pure accident is not a pure accident if it would not have
happened had the property been our own.

III. COMPENSATION FOR OFFENCES AGAINST PROPERTY. Cf. Exodus

22:9. Not enough to make good the original value, the law of restitution requires
double and, in some cases, fivefold or fourfold. Such a law: -

1. Emphasises the importance of strict honesty. In view of it possible

offenders will be more cautious as to how they offend. Should it be enforced
now-a-days; how many struggling tradesmen and mechanics might find
themselves rescued from the verge of bankruptcy! How might charity in a
thousand places spring up to banish and destroy suspicion!

2. Secures something like adequate atonement. Defraud a man of anything,

and you defraud him of more than the value of that thing. His loss occasions
further loss; loss of time, loss of temper, anxiety, inconvenience, for all which
the sufferer is entitled to a recompense. Fourfold restitution may sound
generous, yet even that may be less than just. Conclusion. - Honesty is by no
means such a common virtue as some suppose. It behoves us to examine
ourselves as to how far our conduct may bear strict scrutiny. Are there none to
whom we should make restitution? If so, let us be thankful if we can make it.
There are losses which we occasion others, dues which we owe to God and
man, yet which now, it may be, we can never make good - no remedy now
exists for the lasting evil they have occasioned. There are debts we can still
pay, there are others which we can never pay; who has not need to join in the
petition in the Lord's Prayer, "Forgive us our debts"? - G.

True Honesty
Biblical Illustrator
Exodus 20:15
You shall not steal.

There is an anecdote told of a brave general of the American Revolution, that he one day overheard the remark of a grandson,
that "he hoped to be middling honest." The old gentleman stopped, turned short upon the speaker, and broke out: "What is that I
hear? Middling honest! let me never hear again such a word from your lips. Strictly honest is the only thing you ought ever to
think of being."
 True Honesty
Biblical Illustrator
Exodus 20:15
You shall not steal.

There is an anecdote told of a brave general of the American Revolution, that he one day overheard the remark of a grandson,
that "he hoped to be middling honest." The old gentleman stopped, turned short upon the speaker, and broke out: "What is that I
hear? Middling honest! let me never hear again such a word from your lips. Strictly honest is the only thing you ought ever to
think of being."

Our Threefold Duty to Our Neighbour

J. Urquhart
Exodus 20:13-17
You shall not kill.

I. HE IS NOT TO BE INJURED IN ACT.

1. His life is to be held sacred. It is God's great gift to him and it is God's only to take it away, by express command, or by his
own judgment. This is a law for nations as well as individuals. In every unjust war this command is trampled under foot.

2. His home is sacred. The wreck of homes which lust has made! The holy, loving refuge of childhood and youth desolated,
and its very memory made a horror and anguish!

3. His property is sacred. It is the man's special stewardship from God. God can bless us also, for all things are his, but this
stands between our neighbour and the Master, to whom he must render his account.

II. HE IS NOT TO BE INJURED BY WORD. We may lay no hand upon his life, his home, his goods, and yet our tongue may
wound and rob him. We may cause respect and love to fall away from him wrongfully. Our dimininishing aught of these, save as
the servants of truth, is a crime before God.

III. HE IS NOT TO BE WRONGED IN THOUGHT. God asks not only for a blameless life but also for a pure heart, in which lust
and hate and envy and greed have no place. Sin is to be slain in its root. - U.

Our Threefold Duty to Our Neighbour

J. Urquhart
Exodus 20:13-17
You shall not kill.

I. HE IS NOT TO BE INJURED IN ACT.

1. His life is to be held sacred. It is God's great gift to him and it is God's only to take it away, by express command, or by his
own judgment. This is a law for nations as well as individuals. In every unjust war this command is trampled under foot.

2. His home is sacred. The wreck of homes which lust has made! The holy, loving refuge of childhood and youth desolated,
and its very memory made a horror and anguish!

3. His property is sacred. It is the man's special stewardship from God. God can bless us also, for all things are his, but this
stands between our neighbour and the Master, to whom he must render his account.

II. HE IS NOT TO BE INJURED BY WORD. We may lay no hand upon his life, his home, his goods, and yet our tongue may
wound and rob him. We may cause respect and love to fall away from him wrongfully. Our dimininishing aught of these, save as
the servants of truth, is a crime before God.

III. HE IS NOT TO BE WRONGED IN THOUGHT. God asks not only for a blameless life but also for a pure heart, in which lust
and hate and envy and greed have no place. Sin is to be slain in its root. - U.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges
15. The eighth commandment. The rights of private property to be respected. Cf. in H Leviticus 19:11. For penalties for stealing, see
Exodus 21:16, Exodus 22:1.

It is hardly necessary to quote from the prophets passages illustrative of these duties: but Hosea 4:2, Jeremiah 7:9 are particularly worth
referring to.

15. O oitavo mandamento. Os direitos da propriedade privada devem ser respeitados. Cf. em H Levítico 19:11. Pelas penalidades pelo
roubo, ver Êxodo 21:16, Êxodo 22: 1.

Não é necessário citar as passagens dos profetas que ilustram esses deveres: mas Oséias 4: 2, Jeremias 7: 9 são particularmente
dignos de referência.

Pulpit Commentary
Verse 15. - Thou shalt not steal. By these words the right of property received formal acknowledgment, and a protest was made by
anticipation against the maxim of modern socialists - "La propriete, c'est le vol." Instinctively man feels that some things become his,
especially by toil expended on them, and that, by parity of reasoning, some things become his neighbour's. Our third duty towards our
neighbour is to respect his rights in these. Society, in every community that has hitherto existed, has recognised private pro-petty; and
social order may be said to be built upon it. Government exists mainly for the security of men's lives and properties; and anarchy would
supervene if either could be with impunity attacked. Theft has always been punished in every state; and even the Spartan youth was not
acquitted of blame unless he could plead that the State had stopped his supplies of food, and bid him forage for himself.
Não roubarás. Por essas palavras, o direito de propriedade recebeu reconhecimento formal, e um protesto foi feito por
antecipação contra a máxima dos socialistas modernos - "La propriete, c'est le vol." Instintivamente, o homem sente que
algumas coisas tornam-se dele, especialmente pela fadiga exercida sobre elas, e que, pela paridade do raciocínio, algumas
coisas se tornam do seu vizinho. Nosso terceiro dever para com o próximo é respeitar seus direitos neles. A sociedade, em
toda comunidade que até então existia, reconheceu os interesses privados; e pode-se dizer que a ordem social é construída
sobre ela. O governo existe principalmente para a segurança da vida e das propriedades dos homens; e a anarquia sobreviria
se qualquer um pudesse ser impunemente atacado. O roubo sempre foi punido em todos os estados; e até mesmo o jovem
espartano não foi absolvido da culpa, a menos que pudesse alegar que o Estado havia interrompido o suprimento de comida e
forçou-o a procurar alimento para si mesmo.

Keil and Delitzsch Biblical Commentary on the Old Testament

The Fourth Word, "Remember the Sabbath-day, to keep it holy," presupposes an acquaintance with the Sabbath, as the expression
"remember" is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been
handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting
sanctified the day (Genesis 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the
first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week
(Exodus 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be ‫( ׁשּבי‬a festival-
keeper, see Exodus 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed
upon it. The command not to do any (‫ )ּכל‬work applied to both man and beast without exception. Those who were to rest are divided into
two classes by the omission of the cop. ‫ ו‬before ‫( עבּדך‬Exodus 20:10): viz., first, free Israelites ("thou") and their children ("thy son and thy
daughter"); and secondly, their slaves (man-servant and maid-servant), and cattle (beasts of draught and burden), and their strangers,
i.e., foreign labourers who had settled among the Israelites. "Within thy gates" is equivalent to in the cities, towns, and villages of thy
land, not in thy houses (cf. Deuteronomy 5:14; Deuteronomy 14:21, etc.). ‫( ׁשער‬a gate) is only applied to the entrances to towns, or large
enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. ‫ מלאכה‬work (cf. Genesis 2:2), as distinguished
from ‫ עבדה‬labour, is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the
performance of any task, whether easy or severe. ‫ עבדה‬is the execution of a definite task, whether in field labour (Psalm 104:23) and
mechanical employment (Exodus 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Exodus
12:25-26; Numbers 4:47). On the Sabbath (and also on the day of atonement, Leviticus 23:28, Leviticus 23:31) every occupation was to
rest; on the other feast-days only laborious occupations (‫מלאכת עבדה‬, Leviticus 23:7.), i.e., such occupations as came under the
denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Exodus 34:21),
pressing wine and carrying goods (Nehemiah 13:15), bearing burdens (Jeremiah 17:21), carrying on trade (Amos 8:5), and holding
markets (Nehemiah 13:15.) prohibited, but collecting manna (Exodus 16:26.), gathering wood (Numbers 15:32.), and kindling fire for the
purpose of boiling or baking (Exodus 35:3). The intention of this resting from every occupation on the Sabbath is evident from the
foundation upon which the commandment is based in Exodus 20:11, viz., that at the creation of the heaven and the earth Jehovah rested
on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the
Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to
copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a
certain sense his own" (Schultz). For although a parallel is drawn, between the creation of the world by God in six days and His resting
upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for
the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because
He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the
week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the
created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure
light of His holy nature (see Genesis 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of
imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest
from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in
the likeness of God, work which did not interrupt his blessedness in God (Genesis 2:15), but that hard labour in the sweat of his brow to
which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both
body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and
elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the
eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Hebrews 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Revelation 14:13). See my Archaeologie, 77).

But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated
the decalogue, he adduced only the subjective aspect of rest or refreshing (Deuteronomy 5:14-15), reminding the people, just as in
Exodus 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that
thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day." This is not at variance
with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the
hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep
the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every
work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met
with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being
adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in
the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον, an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things
to come" (Colossians 2:17, cf. Hebrews 10:1), which was to be done away when the "body" in Christ had come. Christ is Lord of the
Sabbath (Matthew 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and
through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα
(Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His
foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting
after the completion of the heaven and the earth.

`
Exodus 20:15. Thou shalt not steal — This command forbids us to rob ourselves of what we have, by sinful spending, or of the use and
comfort of it, by sinful sparing; and to rob others by invading our neighbour’s rights, taking his goods, or house, or field, forcibly or
clandestinely, overreaching in bargains, not restoring what is borrowed or found, withholding just debts, rents, or wages; and, which is
worst of all, to rob the public in the coin or revenue, or that which is dedicated to the service of religion.

Êxodo 20:15 Não furtarás - Esta ordem nos proíbe de nos roubar o que temos, por gastos pecaminosos, ou pelo uso e conforto
disto, por poupanças pecaminosas; e roubar os outros invadindo os direitos de nossos vizinhos, pegando seus bens, casa ou
campo, forçosamente ou clandestinamente, extrapolando barganhas, não restaurando o que é emprestado ou encontrado,
retendo apenas dívidas, aluguéis ou salários; e, o que é pior de tudo, roubar o público da moeda ou da receita, ou o que é
dedicado ao serviço da religião.

Gill's Exposition of the Entire Bible

Thou shall not steal. Which is to take away another man's property by force or fraud, without the knowledge, and against the will of the
owner thereof. Thefts are of various kinds; there is private theft, picking of pockets, shoplifting, burglary, or breaking into houses in the
night, and carrying off goods; public theft, or robbing upon the highways; domestic theft, as when wives take away their husbands' money
or goods, and conceal them, or dispose of them without their knowledge and will, children rob their parents, and servants purloin their
masters' effects; ecclesiastical theft or sacrilege, and personal theft, as stealing of men and making slaves of them, selling them against
their wills; and Jarchi thinks that this is what the Scripture speaks of when it uses this phrase; but though this may be included, it may not
be restrained to this particular, since, besides what have been observed, there are many other things that may be reduced to it and are
breaches of it; as all overreaching and circumventing in trade and commerce, unjust contracts, not making good and performing
payments, detention of servants' wages, unlawful usury, unfaithfulness with respect to anything deposited in a man's hands, advising and
encouraging thieves, and receiving from them: the case of the Israelites borrowing of the Egyptians and spoiling them is not to be
objected to this law, since that was by the command of God, and was only taking what was due to them for service; however, by this
command God let the Israelites know that that was a peculiar case, and not to be drawn into an example, and that they were in other
cases not to take away another man's property; and so the case of an hungry man's stealing to satisfy nature is not observed as lawful
and laudable, but as what is connived at and indulged, Proverbs 6:30, this law obliges to preserve and secure every man's property to
himself, as much as in men lies: this is the eighth commandment.

Não furtarás. Que é tirar a propriedade de outro homem pela força ou fraude, sem o conhecimento, e contra a vontade do seu dono. Os
roubos são de vários tipos; há roubo particular, coleta de bolsos, furto em lojas, arrombamento ou invasão de casas à noite e
carregamento de mercadorias; roubo público ou roubo nas estradas; roubo doméstico, como quando as esposas tiram o dinheiro ou os
bens de seus maridos e os ocultam, ou os livram sem o conhecimento e a vontade deles, os filhos roubam seus pais e os servos
roubam os efeitos de seus senhores; roubo ou sacrilégio eclesiásticos, e roubo pessoal, como roubo de homens e escravos deles,
vendendo-os contra suas vontades; e Jarchi pensa que é disso que as Escrituras falam quando usa esta frase; mas, embora isso possa
ser incluído, não pode ser restringido a esse particular, pois, além do que foi observado, há muitas outras coisas que podem ser
reduzidas a ele e são violações dele; como todos os excessos e contornos no comércio e comércio, contratos injustos, não fazendo
pagamentos bons e efetivos, detenção de salários de servos, usura ilegal, infidelidade com relação a qualquer coisa depositada nas
mãos de um homem, aconselhando e encorajando ladrões, e recebendo deles: o caso dos israelitas tomar emprestado dos egípcios e
estragá-los não deve ser objetado a esta lei, uma vez que foi por ordem de Deus, e estava apenas tomando o que lhes era devido pelo
serviço; entretanto, por essa ordem, Deus deixou que os israelitas soubessem que se tratava de um caso peculiar, e não de ser levado
a um exemplo, e que, em outros casos, não deveriam tirar a propriedade de outro homem; e assim, o caso do roubo de um homem
faminto para satisfazer a natureza não é observado como lícito e louvável, mas como aquilo que é conivente e tolerante, Provérbios
6:30, esta lei obriga a preservar e assegurar a propriedade de cada homem a si mesmo, tanto quanto nos homens mentiras: este é o
oitavo mandamento.