Stealing was not normally considered by the Hebrews to be a capital offense; but when stealing was associated with kidnapping, especially with the sale of an individual thus kidnapped, death was indeed the prescribed penalty (see Deut. 24:7). However, when Joseph was "stolen away out of the land of the Hebrews," as he himself expressed it (Gen. 40:15), and was afterwards sold by the Ishmeelites to Potiphar in the land of Egypt (see Gen. 39:1), we have no record that such drastic punishment was invoked. The reason: Egypt would not fall under the jurisdiction of Israelite law, if indeed this law was in effect in Joseph's time. In the case of the stealing of animals or other property, the Hebrews insisted that the thief should make restitution, varying in amount according to the circumstances of the crime (see Ex. 22:1, 4, 7).
Theft and robbery were not unnaturally closely connected in the thought of the Biblical writers and teachers. Indeed, "Thou shalt not defraud thy neighbour, neither rob him" (Lev. 19:13), is as firmly stated as is the commandment, "Thou shalt not steal" (Ex. 20:15).
In a familiar and highly significant passage the author of the book of Malachi asks (3:8), "Will a man rob God?" He goes on to explain that in withholding their required offerings of tithes the people have in effect robbed God of what is rightfully due Him. By so doing, the prophet suggests, they have subjected themselves to curses which would swiftly give place to blessings when they fully and freely provided their gifts of tithes. This all-inclusive blessing was to be so great that "there shall not be room enough to receive it" (verse 10).
In the New Testament, Christ Jesus himself was by no means unaware of the dangerous implications of theft and robbery. It is recorded that one of his chosen associates—Judas—was a thief who stole from the scanty store of money which he held in trust for Jesus and his apostles (see John 12:6). In view of Judas' avaricious attitude, it is not surprising that it was he who stooped so low as to sell his great Teacher to his enemies for "thirty pieces of silver" (Matt. 26:15; cf. Ex. 21:32).
What a contrast there was, as Jesus himself indicated (John 10:8), between the false teachers, the "thieves and robbers," who had preceded him and the consistently selfless support and generous giving which characterized his loving care for the flock entrusted to him by his heavenly Father! While the thoughts of those predecessors were motivated by theft, murder, and destruction, so closely associated with limitation and death, Jesus' own approach was unfailingly manifested in life and abundance, as is clearly implied in the memorable words, "I am come that they might have life, and that they might have it more abundantly" (John 10:10).
It is surely significant that while Christ Jesus quoted the words of the eighth commandment on at least one occasion, he gave it a far deeper and more positive meaning by using an alternative method of approach, insisting repeatedly that his followers must give, thereby counteracting the temptation to steal. At the close of his familiar command that those who followed him must "heal the sick, cleanse the lepers, raise the dead, cast out devils" (Matt. 10:8), he shows its depth and effectiveness, together with its obligations, by adding, "Freely ye have received, freely give."
Upholding the Master's stress upon giving as a positive antidote for theft, Paul observed that one who has been stealing not only should renounce this practice completely but also should turn his energies to constructive activity, "that he may have to give to him that needeth" (Eph. 4:28).
