INTRODUCTION

Acts 24:16
God’s Word teaches that restitution is making amends for wrongs done against our fellowmen, restoring stolen things to their rightful owners, paying just debts, giving back where one has defrauded, making confessions to the offended, and apologising to those slandered, so as to have a conscience void of offence toward God and man. (Genesis 20:1-8; Exodus 22:1-7; Leviticus 6:1-7; Num. 5:6-8; II Samuel 12:1-6; Proverbs 6:31; Ezekiel 33:14-16; Matthew 5:23,24; Luke 19:8,9; Acts 23:1-5; 24:16)

In our last study we saw the need for genuine repentance. Repentance is the gateway to true saving faith, which is the key to our salvation. One practical side of true repentance is restitution. It is the act of making right our wrongs to fellow men. Repentance is towards God, while restitution is towards men. When a man confesses his sins, he receives forgiveness from God (Proverbs 28:13; I John 1:9). Yet there is a moral responsibility we have towards our neighbour, for many of the sins we commit affect other people adversely. In such cases God requires that amendment be made to the injured or wronged person as evidence of genuine repentance. This promotes a right relationship with fellowmen. We need to bear such fruit to signify to all that we have become new creatures indeed (Luke 3:8-14; Romans 8:1-2; Acts 24:16; II Corinthians 5:17).

SUB TOPICS:

1. THE ANCIENT LANDMARK

   The Bible doctrine on restitution spans virtually all dispensations of God’s dealing with men. The revelation of God’s will and Word before the Mosaic laws demands that we make restitutions (Romans 1:19-20). The doctrine is thus not abolished with the law. Restitution is part of the moral law. Most sins committed by men are against God as well as against man. Therefore, repentance toward God for the children of Israel included restoration of all properties gained by fraud, lying, or pretence (Exodus 21:18-19,22,26-36; 22:1-15; Leviticus 6:2-7; Num. 5:6-8). Rulers in Israel also reflected and embraced this teaching on restitution (II Samuel 16:5-8 cf. 19:16-23; Proverbs 6:30-31; I Kings 20:34; II Kings 8:1-6). The prophets in Israel preached, explained, and emphasised the need to make restitution by every backslidden Israelite returning to God (Ezekiel 33:14-16).

2. THE MESSIANIC EMPHASIS

   Jesus emphasised the doctrine of restitution: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.” (Matthew 18:15-17; Luke 17:3-5; 19:8-10). In the words of Jesus, restitution even comes before whatever sacrifice we may bring before the Lord (Matthew 5:23-24). The encounter of Zacchæus with the Lord is a clear example. Zacchæus wanted nothing to stand between himself and the salvation experience — not even his wealth, especially the part that was acquired wrongly. Though the people murmured that Jesus was gone to be a sinner’s guest, Jesus pronounced that salvation had come to Zacchæus’ house, being a son of Abraham, especially by faith. Zacchæus was prepared to settle his past life, not only with God but with men (Luke 19:1-10). The salvation experience constrains a person to return all possessions that rightfully belong to another.

3. THE APOSTOLIC PATTERN

   The apostles in the Early Church also practised and taught restitution. In fact, the whole Church of God lived by this teaching (Matthew 28:19-20; John 14:26; Acts 2:42; 16:4-5; Philemon 7-21). The rules of righteous living are as high, or even higher, under the dispensation of grace than in the Old Testament. Restitution is as much part of the Gospel as conversion or water baptism. It is not an act of self-righteousness. We should make right wrong matters of money such as theft, dishonest gains, unpaid bills, etc. We must also confess lies, slanderous reports, unjust criticisms, hatred, malice, and those words and deeds wherein another has been harmed or hurt, whether he knows it or not. It is better to allow Jesus to plead for us before men here on earth than to be confronted with them in eternity (I Timothy 5:24).

4. OUR REQUIRED PRACTICE

   Making restitution can be likened to spiritual warfare in which we need God’s help and wisdom to undertake (Ephesians 6:10-12,16). Some restitutions are delicate; these may implicate or bring injuries or harm to others who may be unsaved or require settling issues with individuals or organizations affecting others adversely. They also include cases in which we do not have clear leading from God’s Word as to what steps to take. For such cases, we need fervent prayers, wisdom, and counselling from Spirit-filled preachers of God’s Word who believe and teach the whole counsel of God (Proverbs 11:14; 15:22; 24:6).

   God demands that restitution be made. A far-reaching benefit in God’s plan regarding restitution is that an undeniable testimony is directed to people who otherwise might never seriously hear the story of the Gospel. A religion that compels a man to pay just debts, restore stolen articles, and uncover crimes demands confidence from the people of the world. When restitutions are made, and past wrongs are settled, the peace of God floods the believer’s heart. There is a confidence toward God in prayer, and the believer makes progress in the Christian life as the sense of guilt is removed (Romans 8:1-2).