Restitution is the act of returning what has been lost or stolen or compensating for theft or damage to property. In Scripture, it often refers to someone reimbursing an owner for stolen or harmed property. It is completely scriptural for a person to pay for damages or losses, although it is not always a Torah command for a Yisra’elite to demand restitution.
Restitution is a significant principle in the Torah. It teaches that if property, livestock, or even a person were harmed or taken, the responsible party was to compensate the owner. Numerous laws regarding restitution appear in Shemoth (Exodus) 21–22:
Examples from the Torah
Shemoth (Exodus) 21:7–11:
“And when a man sells his daughter to be a female servant, she does not go out as the male servants do. If she is displeasing in the eyes of her master who has engaged her to himself, then he shall let her be redeemed. He is not allowed to sell her to a foreign people, since he has deceived her. And if he has engaged her to his son, he is to do to her as is the right of daughters. If he takes another wife, her food, her covering, and her marriage rights are not to be diminished. And if he does not do these three for her, then she shall go out for naught, without silver.”
Shemoth 21:18–19, 22:
These verses teach that if someone is injured by another, the attacker must pay for the victim’s healing and lost time.
“And when men strive and one smites the other with a stone or with his fist, and he does not die but is confined to his bed, if he rises again and walks about outside with his staff, then he who smote him is innocent – only he pays for the loss of his time, and sees to it that he is completely healed.” (vv. 18–19)
“And when men strive and they shall smite a pregnant woman, and her children come out – but there is no injury – he shall certainly be punished accordingly as the woman’s husband lays upon him, and he shall give according to the ruling of the judges.” (v. 22)
Shemoth 21:20–21, 26–27:
A master who kills his servant is to be punished, but if the servant lingers before dying, there is no direct punishment. However, if the master causes permanent injury (like loss of an eye or tooth), the servant goes free.
“And when a man smites his male or female servant with a rod, so that he dies under his hand, he shall certainly be punished. But if he remains alive a day or two, he is not punished, for he is his property.” (vv. 20–21)
“And when a man smites the eye of his male or female servant, and destroys it, he is to let him go free for the sake of his eye. And if he knocks out the tooth of his male or female servant, he is to let him go free for the sake of his tooth.” (vv. 26–27)
Shemoth 21:28–30, 32:
“And when an ox gores a man or a woman to death, then the ox shall certainly be stoned, and its flesh is not eaten. And the owner of the ox is innocent. However, if the ox was previously known to thrust with its horn, and it has been made known to its owner, and he has not kept it confined, so that it has killed a man or a woman, the ox is stoned and its owner also is put to death. If a sin-covering is laid upon him, then he shall give the ransom of his life, whatever is laid on him.” (vv. 28–30)
“If the ox gores a male or female servant, he is to give to their master thirty pieces of silver, and the ox is stoned.” (v. 32)
Shemoth 21:33–34:
“And when a man opens a pit, or when a man digs a pit and does not cover it, and an ox or a donkey falls in it, the owner of the pit is to repay, he is to give silver to their owner, and the dead beast is his.”
Shemoth 22:1–3:
“When a man steals an ox or a sheep, and shall slaughter it or sell it, he repays five cattle for an ox and four sheep for a sheep. If the thief is found breaking in, and he is smitten so that he dies, there is no guilt for his bloodshed. If the sun has risen on him, there is guilt for his bloodshed. He shall certainly repay. If he has nothing, then he shall be sold for his theft.”
Shemoth 22:5–6:
“When a man lets a field or vineyard be grazed bare and lets loose his livestock and it feeds in another man’s field, he repays from the best of his own field and the best of his own vineyard. When fire breaks out and spreads to thornbushes, so that stacked grain or standing grain or the field is consumed, he who kindled the fire shall certainly repay.”
Shemoth 22:14–15:
“And when a man borrows from his neighbour, and it is injured or dies while the owner of it is not with it, he shall certainly repay. But if its owner was with it, he does not repay. If it was hired, it came for its hire.”
Shemoth 22:16–17:
“And when a man entices a maiden who is not engaged, and lies with her, he shall certainly pay the bride-price for her, to be his wife. If her father absolutely refuses to give her to him, he pays according to the bride-price of maidens.”
The Principle of Restitution in Scripture
Restitution was expected of the righteous. Those who refuse to repay reveal a lack of integrity and uprightness.
Tehillim (Psalms) 37:21 – “The wicked borrows and does not repay, But the righteous shows favour and gives.
Zakkai (Zacchaeus), a tax collector whom Yahusha encountered, exemplified true repentance.
Luqas (Luke) 19:8–9 – “But Zakkai stood up and said to the Master, ‘Look, Master, I give half of my possessions to the poor. And if I have taken whatever from anyone by false accusation, I repay fourfold.’ And Yahusha said to him, ‘Today deliverance has come to this house – since he also is a son of Aḇraham.’
Restitution and Redemption
Restitution in the Torah was more practical and redemptive than modern imprisonment. It repaired damage, fit the consequence to the crime, and symbolized spiritual realities.
Shemoth 22:10–13 discusses entrusting a neighbor with livestock that becomes injured, stolen, or killed. This can be seen as a parallel to YaHuWaH entrusting us with life, a life we damaged through sin. Through restitution, we grasp the weight of our debt to Him, a debt we cannot repay.
New Covenant Insight
The Brit Chadashah reinforces restitution through the lens of love, grace, and forgiveness.
Romiyim (Romans) 13:7–8 – “Render therefore to all what is due: tax to whom tax, toll to whom toll, fear to whom fear, respect to whom respect. Owe no one any matter except to love one another, for he who loves another has filled the Torah.”
Mattithyahu (Matthew) 18:32–33 – “Then his master called him and said to him, ‘Wicked servant! I forgave you all that debt since you begged me. Should you not also have had compassion on your fellow servant, as I also had compassion on you?’
Mattithyahu 5:42 – “Give to him who asks of you, and from him who wishes to borrow from you, do not turn away.”
Mattithyahu 6:12 – “And forgive us our debts, as we forgive our debtors.”
Even the Torah created a rhythm of release: Hebrew servants were freed after seven years, and in the Year of Yoḇĕl (Jubilee), debts were forgiven and land returned to original families.
As believers, we must walk in righteousness, repaying what we owe, restoring what we damage, and forgiving others. It is not wrong to receive or request restitution, as civil justice is divinely ordained:
Romiyim (Romans) 13:1–2 – “Let every being be in subjection to the governing authorities. For there is no authority except from Elohim, and the authorities that exist are appointed by Elohim. So he who opposes the authority withstands the institution of Elohim, and those who withstand shall bring judgment on themselves.”
Yet vengeance is not ours:
Romiyim 12:19–21 – “Beloved, do not revenge yourselves, but give place to the wrath, for it has been written, ‘Vengeance is Mine, I shall repay,’ says YaHuWaH. Instead, ‘If your enemy hungers, feed him; if he thirsts, give him a drink, for in so doing you shall heap coals of fire on his head.’ Do not be overcome by evil, but overcome evil with good.”
We do not demand our rights. We trust YaHuWaH. And above all, we must always remember the infinite debt we owe Yahusha haMashiach, who gave His life as ransom. For that debt, no restitution is possible, only obedience, faith, and worship.
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