God's View on Petty Theft in Times of Need
The Bible and subsequent theological traditions generally condemn theft, but some sources acknowledge mitigating circumstances, particularly when an individual is in dire need. The eighth commandment, "You shall not steal" (Exodus 20:15), establishes a foundational prohibition against taking what belongs to another. However, the book of Proverbs offers a nuanced perspective, stating, "Men do not have a low opinion of a thief who takes food when he is in need of it" [2]. This verse suggests that while the act is still theft, the societal judgment might be less severe when driven by hunger.
The Apostle Paul, in Ephesians 4:28, instructs, "Let him who stole steal no more; but rather let him labor, working with his hands the thing that is good, that he may have something to give to him who has need" [1]. This passage not only condemns past theft but also emphasizes honest labor and generosity towards those in need, implying that a lack of provision can be a factor in theft.
Theological traditions have explored this tension. Thomas Aquinas, in his Summa Theologica, addresses whether it is lawful to steal through stress of need. one tradition argues that human laws concerning the division and appropriation of property do not override natural or divine law, which dictates that inferior things are meant to succor human needs. Therefore, in cases of extreme necessity, taking what is necessary for survival is not, strictly speaking, theft in the eyes of God, because the property becomes common in such circumstances [3].
Rabbinic tradition, as seen in the Babylonian Talmud, also emphasizes justice and condemns robbery. Rabbi Yoḥanan, in the name of Rabbi Shimon ben Yoḥai, cites Isaiah 61:8, "For I the Lord love justice, I hate robbery in a burnt-offering," to illustrate that even religious offerings are tainted if acquired through robbery [4, 5, 6]. This highlights the importance of ethical acquisition even in sacred contexts.
John Calvin, in his Institutes of the Christian Religion, broadly defines theft to include not only overt robbery but also malicious imposture, hidden craft, and sycophancy, all of which involve taking another's goods unjustly [7]. He attributes all possessions to God's distribution, meaning that perverting one's means to bad purposes is a "fraud on a divine dispensation" [7]. However, Calvin also acknowledges God's providence in providing for needs and encourages prayer in times of need, suggesting a reliance on divine provision rather than illicit means [8].
Augustine, in his Confessions, reflects on his own youthful act of stealing pears, noting that he was not driven by poverty or hunger, but by a "distaste of well-doing, and a lustiness of iniquity" [9]. He observes that even a rich thief would not tolerate another thief, particularly one driven by want, implying a common understanding that necessity can differentiate the nature of the act [9].
While theft is consistently prohibited, the motivation and circumstances, particularly extreme need, are considered in both biblical and theological discussions.
Sources
- Ephesians “Let him who stole steal no more; but rather let him labor, working with his hands the thing that is good, that he may have something to give to him who has need. -- Ephesians 4:28”
- Proverbs “Proverbs 6:30 (BBE) — Men do not have a low opinion of a thief who takes food when he is in need of it:”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Theft and Robbery, Art. 7: Article: Whether it is lawful to steal through stress of need? I answer that, Things which are of human right cannot derogate from natural right or Divine right. Now according to the natural order established by Divine Providence, inferior things are ordained for the purpose of succoring man's needs by their means. Wherefore the division and appropriation of things which are based on human law, do not preclude the fact that man's needs have to be remedied by means of these very things. H”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sukkah 30a.3: And Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “For I the Lord love justice, I hate robbery in a burnt-offering” (Isaiah 61:8)? The Gemara cites a parable of a flesh-and-blood king who was passing by a customs house. He said to his servants: Pay the levy to the taxmen. They said to him: Doesn’t all the tax in its entirety belong to you? If the taxes will ultimately reach the royal treasury, what is the point of paying the levy? He said to them: From my conduct, all travelers will learn and will not ev”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sukkah 113b.59:3: And Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “For I the Lord love justice, I hate robbery in a burnt-offering” (Isaiah 61:8)? The Gemara cites a parable of a flesh-and-blood king who was passing by a customs house. He said to his servants: Pay the levy to the taxmen. They said to him: Doesn’t all the tax in its entirety belong to you? If the taxes will ultimately reach the royal treasury, what is the point of paying the levy? He said to them: From my conduct, all travelers will learn and will no”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sukkah 113a.59:3: And Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “For I the Lord love justice, I hate robbery in a burnt-offering” (Isaiah 61:8)? The Gemara cites a parable of a flesh-and-blood king who was passing by a customs house. He said to his servants: Pay the levy to the taxmen. They said to him: Doesn’t all the tax in its entirety belong to you? If the taxes will ultimately reach the royal treasury, what is the point of paying the levy? He said to them: From my conduct, all travelers will learn and will no”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: individual possesses has not fallen to him by chance, but by the distribution of the sovereign 351 Lord of all, that no one can pervert his means to bad purposes without committing a fraud on a divine dispensation. There are very many kinds of theft. One consists in violence, as when a man’s goods are forcibly plundered and carried off; another in malicious imposture, as when they are fraudulently intercepted; a third in the more hidden craft which takes possession of them with a semblance of justice; and a fourth in sycophancy, wh”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: the same time have greater pleasure in welcoming the blessings which we perceive to have been obtained by our prayers. Lastly, use and experience confirm the thought of his providence in our minds in a manner adapted to our weakness, when we understand that he not only promises that he will never fail us, and spontaneously gives us access to approach him in every time of need, 2148 but has his hand always stretched out to assist his people, not amusing them with words, but proving himself to be a present aid. For these reasons, tho”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. IV.--HE COMMITS THEFT WITH HIS COMPANIONS, NOT URGED ON BY POVERTY, BUT FROM A CERTAIN DISTASTE OF WELL-DOING.: 9. Theft is punished by Thy law, O Lord, and by the law written in men's hearts, which iniquity itself cannot blot out. For what thief will suffer a thief? Even a rich thief will not suffer him who is driven to it by want. Yet had L a desire to commit robbery, and did so, compelled neither by hunger, nor poverty through a distaste for well-doing, and a lustiness of iniquity. For I pilfered that of which I had already sufficient, a”