Is restitution a biblical mandate?

from the old testament

• The Old Testament gave detailed instructions about restitution. For example, Exodus 22:1 commands, “If a man steals an ox or a sheep, and kills it or sells it, he shall repay five oxen for an ox, and four sheep for a sheep.” Therefore, repayment was intended to punish the offender and to make the victim whole, recognizing the harm caused by providing tangible compensation.
• Restitution also applied in cases of negligence. For example, “If a man causes a field or vineyard to be grazed over, or lets his beast loose and it feeds in another man’s field, he shall make restitution from the best in his own field and in his own vineyard” (Exodus 22:5). Similarly, Exodus 22:14 said, “If a man borrows anything of his neighbor, and it is injured or dies, the owner not being with it, he shall make full restitution.” In these examples, restitution meant holding the responsible party liable even when the damage was unintentional.
• Restitution also involves confessing sin: “Speak to the people of Israel, ‘When a man or woman commits any of the sins that people commit by breaking faith with the LORD, and that person realizes his guilt, he shall confess his sin that he has committed. And he shall make full restitution for his wrong, adding a fifth to it and giving it to him to whom he did the wrong’” (Numbers 5:6-7; cf., Leviticus 6:2-5).
• The prophets later warned Israel of God’s judgment when they ignored these principles. God condemned “those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted” (Amos 2:7).
• Micah 6:8 summarized the heart of God’s law: “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Restitution was one way that God’s justice and mercy were expressed in daily life.
• The Old Testament law made clear that guilt and repayment could not be passed down through generations, though. Deuteronomy 24:16 taught, “Fathers shall not be put to death because of their children, nor shall children be put to death because of their fathers. Each one shall be put to death for his own sin.” This principle distinguishes biblical restitution from modern ideas of reparations. True restitution was always personal and tied to the actual offender making wrongs right. Scripture never required descendants or unrelated members of a community to pay for past sins.

from the new testament

• Just as Old Testament restitution expected repentance, the New Testament presents it as a natural result of repentance and faith. The clearest example is Zacchaeus. After encountering Jesus, he declared, “Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold” (Luke 19:8). Jesus didn’t place that condition; it was a response that flowed from his transformed heart. Jesus confirmed this when He said, “Today salvation has come to this house” (Luke 19:9). Restitution, then, is not an added burden for believers but a joyful sign of new life in Christ.
• Paul emphasized this principle by urging Christians to live honestly and with integrity toward each other. In Romans 13:8, he wrote, “Owe no one anything, except to love each other.” While Paul had just reminded believers to pay taxes and respect authorities, his broader point here is that believers should take their financial and relational obligations seriously.
• In another letter, Paul illustrated his point more clearly. To the Ephesians, he wrote, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need” (Ephesians 4:28). Paul described a complete life transformation, where the former thief would provide for others. This embodies the spirit of restitution: not just avoiding harm but also seeking to repair and bless, showing in action what true repentance looks like.
• Reconciliation, for a believer, is a relational form of restitution. He said, “If you are offering your gift at the altar and you remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24). Only after someone does his or her best to restore a broken relationship can they approach God in a way that pleases Him. This is a form of restitution, as it involves repairing what has been broken, a step toward restored fellowship.
• James extended this concern into the financial realm. He warned, “Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts” (James 5:4). The picture is vivid: stolen wages rise before God like a voice calling for judgment. For believers, this underscores that failing to repay what is owed is not a minor oversight. It is a matter of justice before the Lord, and He Himself promises to address it.
• The New Testament clearly shows that restitution is always connected to personal responsibility. Galatians 6:5 teaches that “each will have to bear his own load.” This refers to the future judgment, where everyone will be held accountable before God for what he or she has done. This implies that restitution is based on direct culpability, not for the wrongdoing of others.
• The early church practiced radical generosity by selling possessions to help the poor (Acts 4:34-35), and Paul encouraged cheerful giving as an act of love (2 Corinthians 9:7). However, these acts, while sacrificial and admirable, were not restitution but voluntary acts of mercy. This distinction is crucial: biblical restitution involves repairing harm one has personally caused. Modern ideas of reparations, which assign repayment for wrongs committed by past generations or perceived injustices, go beyond what Scripture teaches about justice.

implications for today

For Christians, restitution involves taking tangible steps to correct the wrongs we've personally caused. If you stole, repay what was taken. If you damaged someone’s property, replace or repair it. If you deceived a neighbor, confess and make things right. These actions show love for others and reflect a genuine change of heart.

Sometimes, restitution may be impossible—such as when the damage cannot be undone or the person harmed is no longer present. In these cases, believers can still embody the principle by showing generosity, seeking reconciliation through other means, and humbly asking for forgiveness. God calls His followers to live in peace with everyone, as far as it depends on them (Romans 12:18).

Restitution differs from modern ideas of reparations. The Bible teaches that each person is accountable for their own sins, not those of ancestors (Ezekiel 18:20). True restitution involves taking personal responsibility and making direct amends. In contrast, reparations involve shifting guilt and repayment to those not directly involved. While Christians should care deeply about justice, mercy, and caring for the oppressed, these are best expressed through generosity and love, not by imposing restitution where no personal guilt exists.

Finally, restitution points us toward Christ. We owed a debt to God that we could never repay, but Jesus took our guilt and paid the penalty on our behalf. Because He has restored us to fellowship with God, we are now free to live in a way that honors Him. Practicing restitution in our daily relationships reflects the grace we have received.