Exodus 12:35Meaning & Commentary from the Church Fathers

That even after the plagues, their release from servitude was dependent on the might of Him who instilled fear and caused the Egyptians to drown in the sea. This is stated to prevent any misguided individual from thinking that God's command for them to take gold and silver vessels arose from any weakness. Rather, His intention was to instill dread in His adversaries and to demonstrate His omnipotence, both in authority and in ways unseen. His actions in public were not an indication of an inability to orchestrate events in secret; conversely, His secretive actions were not a sign of an escape from openly demonstrating His power. In all situations, He manifested His might. Witness how this instilled great fear among the foreigners, as the wise men of Azotus remarked, "And why should you harden your hearts, as the Egyptians and Pharaoh did? Behold, when the Lord demonstrated His power against them, they released them, and they departed" (1 Kings 6:6). Do you see how they trembled before Him, especially due to the secrecy and the obscurity of His actions?

However, a closer examination reveals that the lawgiver did not intend such an instruction, especially with later laws that explicitly prohibit wrongdoing against one's neighbor. While it might appear that the Israelites were merely collecting what was owed to them, guilt remains if the intention is tainted by dishonesty or deceit. A person who borrows and fails to return what is not theirs acts unjustly, just as one who unlawfully appropriates property. If, however, one possesses their own items while misleading the lender into believing they will be returned, this individual would rightly be deemed a deceiver.

Thus, the initial interpretation aligns more closely with a profound understanding that encourages those leading virtuous lives to engage with the wealth of external education, which outsiders cultivate through faith. The lawgiver of virtue instructs that, similar to the Egyptians, one may take the treasures of moral philosophy, geometry, astronomy, and literary works—valued by those outside the Church—as a loan for noble purposes. Such individuals are to collect and present these riches to Moses, who is dedicated to the construction of the meeting place, and devote them to the creation of the sanctuary. This practice continues even today, as many contribute their knowledge and skills as offerings to the Church of God. A notable example is the esteemed Basil, who in his youth acquired Egyptian wealth and presented it as a gift to God, using those resources to enrich the true tabernacle of the Church.

That wealth does not truly belong to them; they have seized it through force, having stolen it from Him who declared: ‘My silver and My gold’ (Haggai 2:9), for I will give it to whomever I choose. It once belonged to them, but now the Lord reclaims it and bestows it upon you, who will use it wisely and preserve it. Let us earn for ourselves ‘friends by unrighteous riches, when we are impoverished’—when the time of reckoning comes, we shall reclaim what is rightfully ours (Luke 16:9). If you are Rachel or Leah, a great and noble spirit, seize the idols you encounter from your father, not to keep, but to destroy. If you are a discerning Israelite, carry them to the promised land. Let the oppressor lament this loss, and let the one who boasted of his power come to realize that he has vainly tormented and enslaved those far superior to himself.

(b) The wealth acquired from the Egyptians was originally rightfully the property of the Israelites; this claim is substantiated by the fact that the Egyptians had kept the Hebrew people in servitude for nearly a century, depriving them of just compensation for their labor—a reward that was divinely determined and granted during their departure from Egypt. If in civil law, seizing property from an unwilling debtor to satisfy a creditor is not considered theft, how much less should this righteous act of God be labeled as robbery? (c) The Israelites did not seize these possessions by force; rather, they received them through the willing generosity of those whom they had favor with. (d) Possessions acquired through deceit and violence, as noted by the prophet Isaiah (Isaiah 31:1), are subject to plunder; thus, God entrusted them to His people. (e) Some rightly point out that the term for the bounty received by the Hebrews in Hebrew does not translate to stealing or theft—attributes the commandment prohibits—but rather uses the term to signify a voluntary exchange. (f) All occurrences orchestrated by the divine plan, along with certain allowances temporarily granted to the people of God, and actions driven by the direct command of the Creator, who is the ultimate steward of all, fall outside the concerns addressed in God’s law. Consequently, such actions cannot serve as a precedent.