WHAT DOES THE BIBLE SAY ABOUT RESTITUTION?

WHAT DOES THE BIBLE SAY ABOUT RESTITUTION?

Before we can even talk about restitution, we must first talk about repentance. In fact, restitution without repentance is hollow. It is nothing more than damage control. Repentance begins with acknowledging sin, asking for forgiveness, and then arriving at a firm resolve not to repeat the wrongdoing. Without that resolve, what good would it be if someone simply returns what he stole, but steals again the following day?

This is where the conversation about corruption in our country becomes painfully relevant. Many Filipinos have become resigned to corruption as if it were an accepted way of life—a normal way of doing business. But at its core, corruption is sin. And sin leads to graft, where the corruptor initiates and the grafter executes. The cycle continues because both parties keep playing their roles. Just as no one would sell votes if no one were willing to buy them, the same applies: the corruptor tempts, the grafter delivers.

The Bible, however, gives us a framework not only for forgiveness but also for making things right.

In the Old Testament, restitution was a concrete legal and moral requirement. Exodus 22:1 is clear: “If a man steals an ox or a sheep, he must pay back five oxen for the ox and four sheep for the sheep.” Restitution wasn’t just returning what was taken; it was paying back more to account for the harm done. In Leviticus 6:1–7, offenders were commanded to return what they stole, add one-fifth, and make a guilt offering to God. Numbers 5:5–8 even makes restitution a spiritual act, requiring repayment to the wronged party or, if impossible, to God through the priest. Ezekiel 33:15 links restitution with genuine repentance: “If a wicked man restores a pledge, pays back what he has taken by robbery… he shall surely live.”

In the New Testament, the emphasis shifts from legal obligation to personal transformation. When Zacchaeus, the corrupt tax collector, encountered Jesus, he declared: “If I have cheated anybody out of anything, I will pay back four times the amount” (Luke 19:8). Notice that restitution was not demanded of him; he volunteered it as proof of repentance. And what did Jesus say? “Today salvation has come to this house.” That shows restitution is not just about property—it is evidence of a changed heart.

The consistent theme across Scripture is this: restitution restores justice, but it is also a spiritual act. It restores relationships between people, and between people and God.

Now, how does this connect to our present-day society? Philippine law itself echoes this principle. Under the Revised Penal Code, every person criminally liable is also civilly liable. Article 100 says restitution is required when possible—meaning the return of the exact item wrongfully taken. If that is impossible, then reparation (monetary payment) or indemnification (compensation for other damages) follows. In theory, the law recognizes that wrongdoing is not just a matter for prison terms—it also demands restoration to the victims.

But here is the problem: we often see restitution without repentance, or worse, no restitution at all. Public officials caught stealing might “return” part of the money, but does that cleanse their record? What happens if they return what was stolen yet continue with the same practices later? Should they be celebrated, or should we demand both restitution and repentance?

This is why I believe restitution should never stand alone. It must be accompanied by repentance, reparation, and resolve. Imagine if public officials not only returned stolen funds but also added a penalty, as in biblical times. Imagine if those guilty of corruption were required to invest in community development programs—schools, hospitals, livelihood projects—as a form of reparation. Wouldn’t that send a stronger message than the usual wrist slaps we see today?

Beyond government, restitution is a principle we can apply in daily life. In barangays, disputes over land, debt, or property could be resolved not just by apology, but by making the injured party whole. In families, broken trust is restored not just by saying “sorry,” but by making concrete steps to rebuild confidence.

In the end, restitution without repentance is empty, and repentance without restitution is incomplete. The Bible teaches us both are necessary. To stop the cycle of corruption in our society, we must demand not only accountability but also transformation.

So I leave you with this challenge: What if our justice system, our communities, and even our churches embraced restitution as more than a legal process—but as a spiritual and moral obligation? Perhaps then we would not only see stolen wealth returned, but stolen dignity restored.

Ramon Ike V. Seneres, www.facebook.com/ike.seneres

iseneres@yahoo.com, senseneres.blogspot.com 

01-14-2026