You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother. If your brother isn’t near to you, or if you don’t know him, then you shall bring it home to your house, and it shall be with you until your brother comes looking for it, and you shall restore it to him. So you shall do with his donkey. So you shall do with his garment. So you shall do with every lost thing of your brother’s, which he has lost and you have found. You may not hide yourself.
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Deuteronomy 22:1-3 sits inside this longer paragraph.
You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother. If your brother isn’t near to you, or if you don’t know him, then you shall bring it home to your house, and it shall be with you until your brother comes looking for it, and you shall restore it to him. So you shall do with his donkey. So you shall do with his garment. So you shall do with every lost thing of your brother’s, which he has lost and you have found. You may not hide yourself. You shall not see your brother’s donkey or his ox fallen down by the way, and hide yourself from them. You shall surely help him to lift them up again.
Parallel Translations
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You shall not see your brother’s ox or his sheep go astray and hide yourself from them. You shall surely bring them again to your brother.
If your brother isn’t near to you, or if you don’t know him, then you shall bring it home to your house, and it shall be with you until your brother comes looking for it, and you shall restore it to him.
So you shall do with his donkey. So you shall do with his garment. So you shall do with every lost thing of your brother’s, which he has lost and you have found. You may not hide yourself.
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Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again.
In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself.
Show all 3 translations
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Thou shalt not see thy brother's ox or his sheep driven away, and hide thyself from them; thou shalt surely bring them back unto thy brother.
And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him.
And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother's, which he hath lost, and thou hast found; thou mayest not hide thyself.
Examined in Scripture Analysis
Commandments (2)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (18)
- Exodus 23:4-5 (v1) “If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of him who…
- Deuteronomy 22:3-4 (v1) So you shall do with his donkey. So you shall do with his garment. So you shall do with every lost thing of your brother’s, which he has…
- Proverbs 24:11 (v1) Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter!
- Isaiah 58:7 (v1) Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that…
- Ezekiel 34:16 (v1) “I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will…
Show all 18 cross-references
- Leviticus 20:4 (v1) If the people of the land all hide their eyes from that person when he gives of his offspring to Molech, and don’t put him to death,
- Proverbs 28:27 (v1) One who gives to the poor has no lack; but one who closes his eyes will have many curses.
- Isaiah 8:17 (v1) I will wait for Yahweh, who hides his face from the house of Jacob, and I will look for him.
- Ezekiel 34:4 (v1) You haven’t strengthened the diseased. You haven’t healed that which was sick. You haven’t bound up that which was broken. You haven’t…
- Matthew 7:12 (v2) Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
- Matthew 10:6 (v1) Rather, go to the lost sheep of the house of Israel.
- Matthew 15:24 (v1) But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.”
- Matthew 18:12-13 (v1) “What do you think? If a man has one hundred sheep, and one of them goes astray, doesn’t he leave the ninety-nine, go to the mountains, and…
- Luke 10:31-32 (v1) By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he…
- Luke 15:4-6 (v1) “Which of you men, if you had one hundred sheep, and lost one of them, wouldn’t leave the ninety-nine in the wilderness, and go after the…
- 1 Thessalonians 4:6 (v2) that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as…
- James 5:19-20 (v1) Brothers, if any among you wanders from the truth and someone turns him back, let him know that he who turns a sinner from the error of his…
- 1 Peter 2:25 (v1) For you were going astray like sheep; but now you have returned to the Shepherd and Overseer of your souls.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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Geneva Bible translators 1599 · Public Domain On vv1–3 As though thou sawest it not.
As though thou sawest it not.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On v1 Deu 22:1 Thou shalt not see thy brother’s ox…
Deu 22:1 Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother.
Ver. 1. Thou shalt not see thy brothers.] No not thine enemies; {Exo 23:4} for, have we not all one father? {Mal 2:10} {See Trapp on "Mat 5:44"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–3 Thy brother; so called by communion not of religion,…
Thy brother; so called by communion not of religion, but of nature, as having one Father, even God, Mal 2:10; as appears,
1. Because the same law is given about their enemy’s ox, &c., Exo 23:4.
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2. Because else the obligation of this law had been uncertain, seeing men could not ordinarily tell whether the straying ox or sheep belonged to a Jew or to a stranger.
3. Because this was a duty of common justice and charity, which the law of nature taught even heathens, and it is absurd to think that the law of God delivered to the Jews should have less charity in it than the law of nature given to the Gentiles.
Hide thyself from them, i.e. dissemble or pretend that thou dost not seen them; or neglect or pass them by as if thou hadst not seen them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 The kindness that was commanded to be shown in…
The kindness that was commanded to be shown in reference to an enemy (Exo 23:4, etc.) is here required to be much more done for a neighbour, though he were not an Israelite, for the law is consonant to natural equity. 1. That strayed cattle should be brought back, either to the owner or to the pasture out of which they had gone astray, Deu 22:1, Deu 22:2. This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental laws of equity. Note, Religion teaches us to be neighbourly, and to be ready to do all good offices, as we have opportunity, to all men. In doing this, (1.) They must not mind trouble, but, if they knew who the owner was, must take it back themselves; for, if they should only send notice to the owner to come and look after it himself, some mischief might befal it ere he could reach it. (2.) They must not mind expense, but, if they knew not who the owner was, must take it home and feed it till the owner was found. If such care must be taken of a neighbour's ox or ass going astray, much more of himself going astray from God and his duty; we should do our utmost to convert him (Jam 5:19), and restore him, considering ourselves, Gal 6:1. 2. That lost goods should be brought to the owner, Deu 22:3. The Jews say, "He that found the lost goods was to give public notice of them by the common crier three or four times," according to the usage with us; if the owner could not be found, he that found the goods might convert them to his own use; but (say some learned writers in this case) he would do very well to give the value of the goods to the poor. 3. That cattle in distress should be helped, Deu 22:4. This must be done both in compassion to the brute-creatures (for a merciful man regardeth the life of a beast, though it be not his own) and in love and friendship to our neighbour, not knowing how soon we may have occasion for his help. If one member may say to another, "I have at present no need of thee," it cannot say, "I never shall."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 Thou shall not see thy brother's ox or his…
Thou shall not see thy brother's ox or his sheep go astray,.... Or "driven away" (r); frightened and starved away from the herd or from the flock by a wolf or dog; and the ox and sheep are put for every other creature a man has, as camels, asses, &c. which last sort is after mentioned; and a brother means not one in the natural relation of kindred only, for it is supposed, in the next verse, that he might not only be at a distance, but unknown; nor by religion only, or one of the commonwealth or church of the Jews, for what is enjoined is a piece of humanity the law of nature requires and directs unto, and is even to be done to enemies, Exo 23:4 and hide thyself from them; make as if he did not see them, and so be entirely negligent of them, and takes no care and show no concern about them, but let them go on wandering from the herd and flock from whence they were driven, and to which they cannot find the way of themselves:
thou shalt in any case bring them again to thy brother: to his herd or flock, or to his house, and deliver them into his own hands, or to the care of his servants.
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(r) "expulsos", Montanus; "impulsos", Munster; "depulsos", Piscator.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–3 Laws for preserving stray or fallen cattle, ver. 1-4.…
Laws for preserving stray or fallen cattle, ver. 1-4. For a distinction of apparel between women and men, ver. 5. For compassion even toward birds, ver. 6, 7. Of battlements on houses, ver. 8. Against improper mixtures, ver. 9-11. Of fringes, ver. 12. Of a wife, falsely accused, ver. 13-19. Justly accused, ver. 20, 21. The punishment of adultery, rape, fornication, ver. 22-29. Of incest, ver. 30.
Thy brother's - Any man's. Thou shalt not hide thyself - Dissemble or pretend that thou dost not see them; or pass them by as if thou hadst not seen them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3 Ordinances relative to strayed cattle and lost goods, 1-3.
CHAPTER XXII
Ordinances relative to strayed cattle and lost goods, 1-3.
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Humanity to oppressed cattle, 4.
Men and women shall not wear each other's apparel, 5.
No bird shall be taken with her nest of eggs or young ones,
6, 7.
Battlements must be made on the roofs of houses, 8.
Improper mixtures to be avoided, 9-11.
Fringes on the garments, 12.
Case of the hated wife, and the tokens of virginity, and the
proceedings thereon, 13-21.
The adulterer and adulteress to be put to death, 22.
Case of the betrothed damsel corrupted in the city, 23, 24.
Cases of rape and the punishment, 25-27;
of fornication, 28, 29.
No man shall take his father's wife, 30.
NOTES ON CHAP. XXII
Verse 1. Thou shalt not see thy brother's ox or his sheep go astray] The same humane, merciful, and wise regulations which we met with before, Ex 23:4-5, well calculated to keep in remembrance the second grand branch of the law of God, Thou shalt love thy neighbour as thyself. A humane man cannot bear to see even an ass fall under his burden, and not endeavour to relieve him; and a man who loves his neighbour as himself cannot see his property in danger without endeavouring to preserve it. These comparatively small matters were tests and proofs of matters great in themselves, and in their consequences. See Clarke on Ex 23:4.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v1 Deu 22:1-2. Thy brother’s — Any man’s, this being…
Deu 22:1-2. Thy brother’s — Any man’s, this being a duty of common justice and charity, which the law of nature taught even heathen. Hide thyself from them — Dissemble, or pretend that thou dost not see them, or pass them by as if thou hadst not seen them. If thy brother be not nigh unto thee — Which may make the duty more troublesome or chargeable. Or if thou know him not — Which implies that, if they did know the owner, they should restore it. Bring it unto thy own house — To be used like thy other cattle. Thou shalt restore it again — The owner, as it may be presumed, paying the charges.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 On the general character of the contents of this…
On the general character of the contents of this chapter see Deu 21:10 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1–3 Pass by. Hebrew, "hide thyself," pretending not to see…
Pass by. Hebrew, "hide thyself," pretending not to see it. --- Brother. Any fellow creature, Exodus xxiii. 4., and Luke x. 30. (Calmet) --- "We are very inhuman, not to shew as much concern for a man as the Jews do for a beast of burden." (St. Chrysostom, ser. 13.) (Du Hamel)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 The Eighth Commandment
The Eighth Commandment
Deu_22:1-12
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1Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case [rather thou shalt bring them again unto thy brother. 2And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and [then] thou shalt restore it to him again. 3In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost things of thy brother’s, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest [canst] not hide thyself. 4Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them: thou shalt surely [much more shalt thou] help him to lift1 them up again. 5The woman shall not wear that which pertaineth unto a man [a man’s utensils, dress], neither shall a man put on a woman’s garment: for all that do [every one that does] so are abomination unto the Lord thy God. 6If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting [rests, broods] upon the young, or upon the eggs, thou shalt not take the dam with 7the young: But thou shalt in any wise [Rather shalt thou] let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days. 8When thou buildest a new house, then thou shalt make a battlement [inclosure, railing] for thy roof, that thou bring not blood [blood-guilt] upon thine house, if any man fall from thence. 9Thou shalt not sow thy vineyard with divers [two sorts of] seeds: lest the fruit [marg.: fulness] of thy seed which thou hast sown, and the fruit [ingathering, produce, harvest] of thy vineyard, be defiled. 10Thou shalt not plough with an ox and an ass together. 11Thou shalt not wear [draw, put on] a garment of divers sorts [of mixed textures] as of woolen and linen together. 12Thou shalt make thee fringes [tassels, laces] upon the four quarters of thy vesture [cover, mantle] wherewith thou coverest thyself.
EXEGETICAL AND CRITICAL
1. Deu_22:1-4. How profound is Moses’ comprehension of the command as to the possessions of our neighbor! How thoughtfully he goes down into the very nature of things, into their peculiar properties, which should be preserved among the people of God! Deu_22:1-4. In the first place the property of our neighbor, from which, according to the eighth command, they should remain far off, and yet not far off! Deu_22:1. The case of a stray animal, either great or small, from the herd, even only one, when one might think that the brother could afford the loss, especially when his want of care or neglect might lead to the reflection that it was driven (Deu_4:19) from him (Exo_23:4). Comp. 1Pe_2:25. [Wordsworth connects the following note with this reference; “that as Christ came to seek and save the one that was lost, and laid down His life first, there seems to be a spiritual connection between this precept and that which has just gone before concerning Him who became a curse for us, and so saves us from the curse.”—A. G.] To take is expressly forbidden, but also to see, not merely in order to take, steal with the eye, but more profoundly: see, and not at once lead back (עלם, to hide, shun). In the circumstances referred to in Deu_22:2, one should even guard it, as if it was his own. No objective distance nor subjective uncertainty (as to whose it is, or to whom it belongs) can be a ground of excuse. אסף, literally, to separate, thus to separate the separated one from that state, to remove his separation, to remove it in any case as quickly as possible—thus to draw to himself, in love to his neighbor, to join it with thine own in the most secure place in thy house (Deu_21:12). The cost of the case should not be counted, although truly the right of use in the mean time was not forbidden, or the final appropriation, if no owner was found. Every thing (Deu_22:3) which could be lost by our neighbor belongs in the same category whether living or dead (Exo_22:8). As with the preservation and return, so also, Deu_22:4, a helping hand with the owner concerned (Exo_23:5). Riding, draft or farm animal.
2. Deu_22:5-7. Passing from the property of his neighbor to the peculiar in nature, we come, 1) Deu_22:5, to the peculiarity of the sexes, and indeed according to the peculiar manner of appearance to that which each has, wears. כלי (כלה), something prepared, made; raiment, weapons, utensils; not barely clothing, which is emphasized immediately afterward. The concrete expression exemplifies the idea that every invasion of the natural peculiarities of the sexes, every mingling of sexual differences, as it may be rated less in reference to our neighbor than an injury of property, is by so much the more to be regarded in reference to God. It is too narrow a view to regard it as a mere precaution against unchastity, and too wide as an opposition to practices at idolatrous festivals. [The distinction between the sexes is natural and established by God in their creation, and any neglect or violation of that distinction, even in externals, not only leads to impurity, but involves the infraction of the laws of God.—A. G.]—2) Deu_22:6-7, treat with respect to the irrational creation, the peculiar mother-relation, through which the sexual distinction in nature is realized. The casual meeting excludes of course any designed search. The mother with (over) the young. (It speaks in a human way of the young as children.) To take the mother thus, betrays an inhuman feeling in contrast with the sight presented, is in fact a robbery of nature generally, as it is expressed in the relation specified, but specially because it is precisely the bird. Proverbial expression, Gen_32:11; Hos_10:14; comp. Deu_14:21; Lev_22:27-28. Deu_22:7. The significance of the mother in this direction is still more clear from the like promise as Deu_5:16 (Deu_4:40; Deu_5:26; Deu_5:30).
3. Deu_22:8-12. As what is peculiar in nature, appointed by God, is as it were His property, so now finally He considers property in its remaining third relation, namely as the property of the person himself. As to the newly built house, Deu_22:8, he does wrong who makes no enclosing and protecting railing to the flat roof often serving for a residence; he takes away security from the house. It is spoken of nearly as if it were a person. Comp. Deu_7:15; Deu_19:10. [Tradition fixes the height of the battlement as at least two feet.—A. G.] In Deu_22:9 as to the vineyard he robs himself, if he does not respect the nature of things with regard to the seeds sown, since each kind should remain by itself, for in the design of securing a mixed product from the different kinds (Dual from כלא) of seeds, the whole profit of the vineyard for the year in question falls to the priest at the sanctuary.—Lest the fruit (fulness) (i.e. the fully matured, as the application shows) of thy seed be defiled; and thus is to be understood as referring peculiarly to the grain-filled granaries of which the seed was indeed the literal cause. It is not only on account of the two kinds of seed, but also because the vineyard, garden, is treated as a tillable field; a supplement to Lev_19:19 (Mat_13:25). The sowing leads to the field, Deu_22:10; also an emphatic supplement to Lev_19:19. The unequal strength and step of the two kinds of animals unfit them for use at one plough, and thus it would be only unprofitable to the owner; the ignoring of the distinction between the clean and the unclean animals avenged itself upon him practically, and hence there is nothing further than the mere prohibition. Others regard as the reason “an abhorrence of violence done to the brutes,” or of the mingling used by the Canaanites. The spiritual application, 2Co_6:14. [Wordsworth is peculiarly rich in the spiritual application of all these directions, finding analogies everywhere, which although sometimes fanciful and forced, are striking and instructive: e.g., in the restoration of the stray, to 1Pe_2:25, and Christ’s seeking and restoring the lost; in the injunction to help, to 1Th_5:14; in the precept as to the clothing of the sexes, a warning against the Church’s usurpation of the place and authority of Christ, Eph_5:2; Eph_5:24; in the law against cruelty to the dam with the young, to Mat_23:37, and the conduct of the Jews toward Christ, and to the fact that the mother bird was taken and the brood left; in the direction as to the battlement, to the obligation as to our Christian walk, in the seeds of the vineyard, to the sowing of truth and error; and here as above, to 2Co_6:14.—A. G.]. Lastly, in Deu_22:11, the law as to our own in property is closed with a reference to raiment. Here also the mere prohibition is sufficient, as Lev_19:19; for the coat makes the man, in this case at least, declares that the Israelite in question does not walk in simplicity, has thus robbed himself of his spiritual character. שַׁעַטְּנֵז, according to Leviticus, raiment out of two divers sorts, here more exactly; woolen and linen together; from the plant and animal kingdoms. Sept. κίβδηλον (unclean, ambiguous, adulterated). Ges.: probably a Hebraized Coptic word. Meier: Semitic word: mingling, double texture. שעט compact, make firm. Coptic: shontness, i.e. (byssus fimbriatus). Talmud: hetcheled and smoothed, spun and twisted, woven or hooked (upon hooks), stitched. Others: It designates a more costly Egyptian texture decorated with idol figures. Josephus: which only the priest could wear. The foreign and heterogeneous materials—even the strange expression—agree well with the prohibition. (Comp. Keil, Arch. I., p. 80 sq.). Deu_22:12. The direction here joins itself positively to the foregoing prohibition, and at the same time throws light upon its meaning. גְדִלִים (גדל Hiph., to make great). The Pharisees may have taken occasion from the meaning of the word to introduce their custom. Mat_23:5.—The צִיצִת, Num_15:38, from צוּץ, the splendid bloom, with which the deuteronomic designation fundamentally agrees, for the blooming is at the same time the increasing. The mantel, or overcloak, formed out of a four-cornered piece of cloth, should have at its wings, i.e., corners, thus as if growing out from it, tassels, symbolizing the one aim of life, reminding the doer of the commands of God, taking himself out of the world, (number four), with heart and eye to have his conversation, his life in heaven, Num_15:39 sq. Comp. the similar ordinances, Deu_6:8 sq. Schultz regards the direction as promoting decency [and holds also that it is a bed coverlet, and not wearing apparel, which is here referred to. His view, however, is hardly consistent either with the passage in Num., or with the actual Jewish usage.—A. G.].
DOCTRINAL AND ETHICAL
1. “Because the love of our neighbor, the more unavoidably and universally it must be recognized as a duty, on account of our indolence and ease, must be more vividly and persuasively presented, Moses finds it necessary for the true representation to descend to particular circumstances, and the lesser relations of life.” Baumgarten.
2. Since the mine and thine in the world, as to the right, lie in continual perplexity, are very questionable, not seldom want their moral legitimation on account of sin, love, which seeks not her own, and has the same measure and energy to thy neighbor “as to thyself,” is here also the fulfilling of the law.
3. The idea of “brother” is so prevalent among the people of God, that here in Deuteronomy, the reference to the hater, i.e., enemy, is not so much to a natural adversary, but to one who is such through personal acts of hostility (Exo_23:4-5), and indeed is not further regarded here. It is self-evident among the people of God that evil must be overcome with good.
4. Since love to our neighbor is so inculcated, it is clear that from his nature, man would never come to the thought, not to speak of the deed, of love to his neighbor; for this is the natural condition of men through the fall. The inclination in the natural man is to hatred of his neighbor; hence in society the might of the physically strongest is decisive, and through wisdom and will, prudence and activity, this natural enmity becomes potent in hostility, so that the man finds his pleasure and happiness in evil tricks and acts. Schelling, indeed, asserts that the love of an enemy is an irrational love.
5. As a certain angularity, one-sidedness, exaggeration is peculiar to the proverb,which gives it a striking character, so the directions Deu_22:5 sq. have an externality, nearly symbolical, which will allure beyond the mere letter, to the apprehension of the idea, and one not confined to the immediate case. Thus Baumgarten remarks upon Deu_22:5, “that it forbids the manifestation of the primitive unnaturalness and anti-godliness;” “that man (the husband) as the original man (human being) should obey the voice of his wife, the derived man;” thus arose “the first sin.” He says further: “In the measure in which man persists in his estrangement from God, this fundamental error will ever make itself felt. Rom_1:26-27. Such unnatural conduct has found its way in the cultus (Creuzer’s Symbol. II., 34 sq.). But still the wrath of God reveals itself from heaven against every perversion of the sexes, in the perplexing and disturbing results of that wide-spread and ever-spreading female dominion, and male servitude.”
HOMILETICAL AND PRACTICAL
Deu_22:1. Starke: “Should we not leave the straying animal of our neighbor unrestored, how much less can we leave our neighbor himself to lie in his sins. Jam_5:19-20; Gal_6:1; Rom_15:1.” (1Co_9:9-10). “Love of our neighbor must be practiced on the ground of grace, thus with the needed strength and with all sincerity.” Berl. Bib.: “God appoints us, with respect to His great benefits to us, to show the like to our neighbor in return, since God is neither injured nor profited by us.” “There is no such impelling cause of love, as love.” “Did not the Son of man, and therefore even our brother, come to seek and save that which was lost?” Luk_19:10. Deu_22:5. Luther: “This does not prohibit what may be done to avoid danger, remove pain, or deceive the enemy, but generally requires that a woman should tend to her own concerns, and a man his; in short, that each one should be satisfied with his own.” Berl. Bib.: “But a teacher who does anything which does not become him, is as one who has exchanged his garments. It is also unfit that a man should imitate the ornaments and dress of the woman. 1Pe_3:3.” Tueb. Bib.: “Masks and the changing of dress give occasion to many sins. Eph_5:4.” (1Co_11:4 sq.).
Deu_22:6 sq. Starke: “God cares even for the smallest bird, Mat_6:25. Although man has the use, he enjoys this right only as a loan, and should not abuse it, Pro_12:10.” Deu_22:8. Baumgarten: “Love has a tender conscience.” Berl. Bib.: “God commands us to exercise carefulness in bodily transactions, as otherwise we tempt Him.” Cramer: “To avoid sin, we must avoid the occasion of sin; whoever does injury provokes injury.” Deu_22:9-11. Starke: “Simplicity in thought, word, and act.” Berl. Bib.: “The one fitted for the plough, but not for bearing burdens, the other the reverse: two adverse colleagues, whoever puts them together acts unreasonably. The old and new man do not agree.” Deu_22:11. Osiander: “Not half popish and half evangelical.” Starke: “No unequal marriages.” Berl. Bib.: “The robe of righteousness and the spotted garment of the flesh do not agree with each other.” (Isa_61:10; Judges 13.). [Wordsworth: “We must walk in white, i.e., we must not defile the robe of Christ’s Righteousness, in which we are clothed, by corrupt doctrine or unholy living.”—A. G.].
Footnotes:
[1][Deu_22:4. Lifting, thou shalt lift. Perhaps the idiom in this case may include the idea of repeated helpings, as the Rabbins explain it.—A. G.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On v1 1. Thou shalt not see thy brother’s ox… go…
1. Thou shalt not see thy brother’s ox… go astray — The term brother here means any Israelite. The spirit of the injunction is, that no one should allow a loss to his brother which he could prevent.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–3 1. go astray] Heb. niddaḥim, usually rendered as a…
1. go astray] Heb. niddaḥim, usually rendered as a passive part., has here, probably, as in Mic_4:6, Zep_3:19, Eze_34:4; Eze_34:16, a reflexive sense like the Scot. pass. part. wandered: LXX πλανώμενα ἐν τῇ ὁδῷ. Exo_23:4 : if thou come upon thine enemy’s ox or his ass straying.
and hide thyself from them] Deu_22:4, Isa_58:7 (from thine own flesh), Psa_55:1 (2); LXX, ὑπεριδεῖν. Cp. Luk_10:31 f., passed by on the other side.
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1–3. Of Restoring Lost Property. No Israelite shall see a brother’s ox or sheep go astray without returning it, or caring for it till it is claimed, and so with an ass or garment or anything lost; D’s expansion of a law by E, Exo_23:4 f., which is (remarkably) of an enemy’s property. As is evident from the parallel phrase, him that hateth thee, in E’s next law, this is not a foreign, but a private, enemy. Therefore D’s substitution of the term brother renders his law not narrower (so Marti and others), but wider, than E’s. P, Lev_6:1-7, gives details for the treatment of a man who has not restored lost property found by him.
Ḫammurabi has four laws, §§ 9–12, on cases in which the finder has sold the lost property of another. For the Arabs see Doughty Ar. Des. i. 345 and Musil, Ethn. Ber. 282 ff.: If a man find an animal, this must be confirmed by two witnesses, that the owner may not charge him with theft and exact fourfold compensation. Among the Ṣekhûr the animal remains with the finder till the owner appears, when it is returned; but after 3 years it belongs to the finder. Some forms of denouncing finders, who do not restore, are given.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v1 Deu_22:1-4. LOST PROPERTY.
XXII.
Deu_22:1-4. LOST PROPERTY.
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(1) Go astray.—Literally, being driven away, as by wild beasts (Jer_1:17), or by robbers. It is not simply straying. “I will seek that which was lost and bring again that which was driven away” (Eze_34:16), and so in many other passages.
Thou shalt not . . . hide thyself from them.—Comp. Pro_24:12. “If thou sayest, Behold we knew it not . . . doth not He know it?” And Isa_58:7, “that thou hide not thyself from thine own flesh.”
(3) In like manner . . . with all lost thing of thy brother’s.—This is only a particular case of the second great commandment. “Thou shalt love thy neighbour as thyself.”
(4) Thou shalt not see thy brother’s ass or his ox fall down . . . and hide thyself.—In Exo_23:4-5, this is put even more strongly. “If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden . . . thou shalt surely help with him.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Deuteronomy 22 - 25
Deuteronomy 22 - 25
The portion of our book on which we now enter, though not calling for elaborate exposition, yet teaches us two very important practical lessons In the first place, many of the institutions and ordinances here set forth prove and illustrate, in a most striking way, the terrible depravity of the human heart. They show us, with unmistakable distinctness, what man is capable of doing, if left to himself. We must ever remember, as we read some of the paragraphs of this section of Deuteronomy, that God the Holy Ghost has indicted them. We, in our fancied wisdom, may feel disposed to ask why such passages were ever penned? Can it be possible that they are actually inspired by the Holy Ghost? and of what possible value can they be to us? If they were written for our learning, then what are we to learn from them?
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Our reply to all these questions is, at once, simple and direct; and it is this, the very passages which we might least expect to and on the page of inspiration teach us, in their own peculiar way, the moral material of which we are made, and the moral depths into which we are capable of plunging. And is not this of great moment? Is it not well to have a faithful mirror held up before our eyes in which we may see every moral trait, feature and lineament perfectly reflected? Unquestionably. We hear a great deal about the dignity of human nature, and very many find it exceedingly hard to admit that they are really capable of committing some of the sins prohibited in the section before us, and in other portions of the divine Volume. But we may rest assured that when God commands us not to commit this or that particular sin, we are verily capable of committing it. This is beyond all question. Divine wisdom would never erect a dam if there was not a current to be resisted. There would be no necessity to tell an angel not to steal; but man has theft in his nature, and hence the command applies to him. And just so in reference to every other prohibited thing; the prohibition proves the tendency - proves it beyond all question. We must either admit this or imply the positive blasphemy that God has spoken in vain.
But then it may be said; and is said by many, that while some very terrible samples of fallen humanity are capable of committing some of the abominable sins prohibited in scripture, yet all are not so. This is a most thorough mistake. Hear what the Holy Ghost says, in the seventeenth chapter of the prophet Jeremiah. "The heart is deceitful above all things, and desperately wicked." Whose heart is he speaking of? Is it the heart of some atrocious criminal, or of some untutored savage? Nay; it is the human heart, the heart of the writer and of the reader of these lines.
Hear also what our Lord Jesus Christ says on this subject. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies." Out of what heart? Is it the heart of some hideously depraved and abominable wretch wholly unfit to appear in decent society? Nay; it is out of the human heart the heart of the writer and of the reader of these lines.
Let us never forget this; it is a wholesome truth for every one of us. We all need to bear in mind that if God were to withdraw His sustaining grace, for one moment, there is no depth of iniquity into which we are not capable of plunging; indeed, we may add - and we do it with deep thankfulness it is His own gracious hand that preserves us, each moment, from becoming a complete wreck, in every way, physically, mentally, morally, spiritually, and in our circumstances. May we keep this ever in the remembrance of the thoughts of our hearts, so that we may walk humbly and watchfully, and lean upon that arm which alone can sustain and preserve us!
But, we have said, there is another valuable lesson furnished by this section of our book which now lies open before us. It teaches us, in a manner peculiar to itself, the marvellous way in which God provided for everything connected with His people. Nothing escaped His gracious notice; nothing was too trivial for His tender care. No mother could be more careful of the habits and manners of her little child, than the Almighty Creator and moral Governor of the universe was of the most minute details connected with the daily history of His people. By day and by night, waking and sleeping at home and abroad, He looked after them. Their clothing, their food, their manners and ways toward one another, how they were to build their houses, how they were to plough and sow their ground, how they were to carry themselves in the deepest privacy of their personal life - all was attended to and provided for in a manner that fills us with wonder, love and praise. We may here see, in a most striking way, that there is nothing too small for our God to take notice of when His people are concerned. He takes a loving, tender, fatherly interest in their most minute concerns. We are amazed to find the Most High God, the Creator of the ends of the earth, the Sustainer of the vast universe, condescending to legislate about the matter of a bird’s nest; and yet why should we be amazed when we know that it is just the same to Him to provide for a sparrow as to feed a thousand millions of people daily?
But there was one grand fact which was ever to be kept prominently before each member of the congregation of Israel, namely, the divine presence in their midst. This fact was to govern their most private habits, and give character to all their ways. "The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up, thine enemies before thee; therefore shall thy camp be holy; that he see no unclean thing in thee, and turn away from thee." (Deut. 23: 14.)
What a precious privilege to have Jehovah walking in their midst! What a motive for purity of conduct, and refined delicacy in their persons and domestic habits! If He was in their midst to secure victory over their enemies, He was also there to demand holiness of life. They were never, for one moment, to forget the august Person who walked up and down in their midst. Would the thought of this be irksome to any? Only to such as did not love holiness, purity and moral order. Every true Israelite would delight in the thought of having One dwelling in their midst who could not endure ought that was unholy, unseemly or impure.
The Christian reader will be at no loss to seize the moral force and application of this holy principle. It is our privilege to have God the Spirit dwelling in us, individually and collectively. Thus we read, in 1 Corinthians 6: 19, "What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" This is individual. Each believer is a temple of the Holy Ghost, and this most glorious and precious truth is the ground of the exhortation given in Ephesians 4: 30, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption."
How very important to keep this ever in the remembrance of the thoughts of our hearts! What a mighty moral motive for the diligent cultivation of purity of heart, and holiness of life! When tempted to indulge in any wrong current of thought or feeling, any unworthy manner of speech, any unseemly line of conduct, what a powerful corrective would be found in the realisation of the blessed fact that the Holy Spirit dwells in our body as in His temple! If only we could keep this ever before us it would preserve us from many a wandering thought, many an unguarded and foolish utterance, many an unbecoming act.
But, not only does the Holy Spirit dwell in each individual believer, He also dwells in the church collectively. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" (1 Cor. 3: 16.) It is upon this fact that the apostle grounds his exhortation in 1 Thess 5: 19 "Quench not the Spirit." How divinely perfect is scripture! How blessedly it hangs together! The Holy Ghost dwells in us individually; hence we are not to grieve Him. He dwells in the assembly, hence we are not to quench Him, but give Him His right place, and allow full scope for His blessed operations. May these great practical truths find a deep place in our hearts, and exerts more powerful influence over our ways both in private life and in the public assembly!
We shall now proceed to quote a few passages from the section of our book which now lies open before us strikingly illustrative of the wisdom, goodness, tenderness, holiness and righteousness which marked all the dealings of God with His people of old. Take, for example, the very opening paragraph. "Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them; thou shalt in any case bring them again unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother’s, which he hath lost, and thou hast found shalt thou do likewise; thou mayest not hide thyself. Thou shalt not see thy brother’s ass or his ox fall down by the way, and hide thyself from them; thou shalt surely help him to lift them up again" (Deut. 22: 1-4)
Here the two lessons of which we have spoken are, very distinctly, presented. What a deeply humbling picture of the human heart have we in that one sentence, "Thou mayest not hide thyself!" We are capable of the base and detestable selfishness of hiding ourselves from our brother’s claims upon our sympathy and succour - of shirking the holy duty of looking after his interests - of pretending not to see his real need of our aid. Such is man! Such is the writer!
But oh! how blessedly the character of our God shines out in this passage! The brother’s ox, or his sheep, or his ass was not - to use a modern phrase - to be thrust into pound, for trespass; it was to be brought home, cared for, and restored, safe and sound, to the owner without charge for damage. And so with the raiment. How lovely is all this! How it breathes upon us the very air of the divine presence, the fragrant atmosphere of divine goodness, tenderness and thoughtful love! What a high and holy privilege for any people to have their conduct governed and their character formed by such exquisite statutes and judgements!
Again, take the following passage so beautifully illustrative of divine thoughtfulness: "When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence." The Lord would have His people thoughtful and considerate of others; and hence, in building their houses, they were not merely to think of themselves, and their convenience, but also of others and their safety.
Cannot Christians learn something from this? How prone we are to think only of ourselves, our own interests, our own comfort and convenience! How rarely it happens that, in the building or furnishing of our houses, we bestow a thought upon other people! We build and furnish for ourselves; alas! self is too much our object and motive spring in all our undertakings; nor can it be otherwise unless the heart be kept under the governing power of those motives and objects which belong to Christianity. We must live in the pure and heavenly atmosphere of the new creation, in order to get above and beyond the base selfishness which characterizes fallen humanity. Every unconverted man woman and child on the face of the earth is governed simply by self, in some shape or another. Self is the centre, the object, the motive-spring of every action.
True, some are more amiable, more affectionate, more benevolent, more unselfish, more disinterested, more agreeable than others; but it is utterly impossible that "the natural man" can be governed by spiritual motives, or an earthly man be animated by heavenly objects. Alas! We have to confess, with shame and sorrow, that we who profess to be heavenly and spiritual are so prone to live for ourselves, to seek our own things, to maintain our own interests, to consult our own ease and convenience. We are all alive and on the alert when self, in any shape or form, is concerned.
All this is most sad and deeply humbling. It really ought not to be, and it would not be if we were looking more simply and earnestly to Christ as our great Exemplar and model in all things. Earnest and constant occupation of heart with Christ is the true secret of all practical Christianity. It is not rules and regulations that will ever make us Christ-like in our spirit, manner and ways. We must drink into His spirit, walk in His footsteps, dwell more profoundly upon His moral glories, and then we shall, of blessed necessity, be conformed to His image. "We all with open face beholding as in a glass [or mirror katoptrizomenoi.] the glory, are changed into the same image, from glory to glory, even as by the, Spirit of the Lord." (2 Cor. 3.)
We must now ask the reader to turn, for a moment, to the following very important practical instructions - full of suggestive power for all Christian workers "Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled." (Deut. 22: 9.)
What a weighty principle is here! Do we really understand it? Do we see its true spiritual application? It is to be feared there is a terrible amount of "mingled seed" used in the so-called spiritual husbandry of the present day. How much of "philosophy and vain deceit.," how much of "science falsely so called," how much of "the rudiments of the world" do we find mixed up in the teaching and preaching throughout the length and breadth of the professing church! How little of the pure, unadulterated seed of the word of God, the "incorruptible seed" of the precious gospel of Christ, is scattered broadcast over the field of Christendom, in this our day! How few, comparatively, are content to confine themselves within the covers of the Bible for the material of their ministry! Those who are, by the grace of God faithful enough to do so, are looked upon as men of one idea, men of the old school, narrow and behind the times.
Well, we can only say, with a full and glowing heart, God bless the men of one idea, men of the precious old school of apostolic preaching! Most heartily do we congratulate them on their blessed narrowness, and their being behind these dark and infidel times. We are fully aware of what we expose ourselves to in thus writing; but this does not move us. We are persuaded that every true servant of Christ must be a man of one idea, and that idea is Christ; he must belong to the very oldest school, the school of Christ; he must be as narrow as the truth of God; and he must, with stern decision, refuse to move one hair’s breadth in the direction of this infidel age. We cannot shake off the conviction that the effort on the part of the preachers and teachers of Christendom to keep abreast of the literature of the day must, to a very large extent, account for the rapid advance of rationalism and infidelity. They have got away from the holy scriptures, and sought to adorn their ministry by the resources of philosophy, science and literature. They have catered more for the intellect than for the heart and conscience. The pure and precious doctrines of holy scripture, the sincere milk of the word, the gospel of the grace of God and of the glory of Christ, were found insufficient to attract and keep together large congregations. As Israel of old despised the manna, got tired of it, and pronounced it light food, so the professing church grew weary of the pure doctrines of that glorious Christianity unfolded in the pages of the New Testament, and sighed for something to gratify the intellect, and feed the imagination. The doctrines of the cross, in which the blessed apostle gloried, have lost their charm for the professing church, and any who would be faithful enough to adhere and confine themselves in their ministry to those doctrines might abandon all thought of popularity.
But let all the true and faithful ministers of Christ, all true workers in His vineyard apply their hearts to the spiritual principle set forth in Deuteronomy 22: 9; let them, with unflinching decision, refuse to make use of "divers seeds" in their spiritual husbandry; let them confine themselves in their ministry to "the form of sound words," and ever seek "rightly to divide the word of truth," that so: they may not be ashamed of their work, but receive a full reward in that day when every man’s work shall be tried of what sort it is. We may depend upon it, the word of God - the pure seed - is the only proper material for the spiritual workman to use. We do not despise learning; far from it, we consider it most valuable in its right place. The facts of science, too, and the resources of sound philosophy may all be turned to profitable account in unfolding and illustrating the truth of holy scripture. We find the blessed Master Himself and His inspired apostles making use of the facts of history and of nature in their public teaching; and who in his sober senses, would think of calling in question the value and importance of a competent knowledge of the original languages of Hebrew and Greek, in the private study and public exposition of the word of God?
But admitting all this, as we most fully do, it leaves wholly untouched the great practical principle before us-a principle to which all the Lord’s people and His servants are bound to adhere, namely, that the Holy Ghost is the only power, and holy scripture the only material for all true ministry in the gospel and the church of God. If this were more fully understood and faithfully acted upon, we should witness a very different condition of things throughout the length and breadth of the vineyard of Christ.
Here, however, we must close this section. We have elsewhere sought to handle the subject of "The Unequal Yoke," and shall not therefore dwell upon it here.* The Israelite was not to plow with an ox and an ass together; neither was he to wear a, garment of divers sorts, as of woollen and linen. The spiritual application of both these things is as simple as it is important. The Christian is not to link himself with an unbeliever, for any object whatsoever, be it domestic, religious, philanthropic, or commercial, neither must he allow himself to be governed by mixed principles. His character must be formed and his conduct ruled by the pure and lofty principles of the word of God. Thus may it be with all who profess and call themselves Christians.
{*See a pamphlet entitled, "The Unequal Yoke."}
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On v1 Vers. 1-4. Moses repeats here the law formerly given,…
REGULATIONS REGARDING CATTLE STRAYED OR THINGS LOST, THE APPAREL OF THE SEXES, THE TAKING OF BIRDS, AND THE CONSTRUCTION OF HOUSES. CONFUSIONS TO BE AVOIDED. FRINGES TO BE MADE ON VESTMENTS. PUNISHMENT OF WIFE-SLANDER, ADULTERY, RAPE, FORNICATION, INCEST.
Vers. 1-4. Moses repeats here the law formerly given, (Exo_23:4, Exo_23:5) with additional details. Not only the ox or the ass that had strayed was to be taken and restored to its owner, but articles of raiment, and, in short, anything that had been lost was, when found by another, to be carefully kept until it could be restored to the person to whom it belonged.
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Go astray; wandering at large. The Hebrew verb means primarily to seduce, draw aside, or entice; (cf. Deu_13:6) and in the passive conveys the idea of wandering through being drawn away by some enticement. Hide thyself from them; i.e. withdraw thyself from them, avoid noticing them or having to do with them. In any case; certainly, without fail.
Vers. 1-4. The duty of cultivating neighborly kindness.
It will be a valuable study in Divine ethics if we first of all show what it is which is here required of the Hebrews, and then, with the Mosaic teaching for a starting-point, advance further and see how far in Christian ethics there is incorporated all that was valuable in the Mosaic, while there is added thereto that which belongs peculiarly to the law of the gospel.
Moses, in this paragraph, enjoins acts of neighborly kindness. To whom is this kindness to be shown? To "thy brother." He may be
(1) a brother by kinship,
(2) an unknown individual (ver. 2), or
(3) an enemy (cf. Exo_23:4)
In either case a like kindness is to be shown. There is contained in Lev_19:18 the general precept out of which these details of kindness would come. "Thou shalt love thy neighbor as thyself." This was to be the human aspect, the social side of a godly life. The basis of love to man would be found in loving God with all the heart, and soul, and mind, and strength. And as God had redeemed the people from Egypt, that they might be to himself a peculiar people to show forth his praise, they were to regard this redemption as uniting them in one bond of brotherhood, with interests and aims in common; hence each was to regard another"s good as being as dear to him as his own. From this point let us now proceed to develop in outline the Christian law of kindness to others.
I THE LORD JESUS CHRIST ENFORCES THE LAW OF KINDNESS ON HIS OWN AUTHORITY. (cf. Mat_5:43) He not only reproduces the old law, but clears it from the ambiguities and disfigurements with which rabbinical teaching had obscured it. "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy." Moses had said the first, the rabbis had added the second. Christ tears off this addition. Again, when the lawyer said, "And who is my neighbor?" Christ gave him the parable of the good Samaritan, in which he virtually said, "That depends upon yourself; whoever cherishes a kindly spirit to all, he is the neighbor, however far off in place or nation." The Christian law is, "As we have opportunity, let us do good unto all men." We are to know no barriers in race, color, or clime; no, nor is even hatred or ill will on the part of others to prevent our seeking their good.
II THIS KINDNESS TO OTHERS IS NOT THE WHOLE OF RELIGION, BUT ONLY THAT PART OF IT WHICH HAS TO DO WITH MAN. Love to God is the first command. This is the second. Benevolence without religion is incomplete; religion without benevolence is vain. Both must abound in the truly Christian life.
III THE REASON OF BOTH IS TO BE FOUND IN THE DIVINE LOVING-KINDNESS TO US. See Mat_7:12: note the force of the word, "therefore," in the latter verse. Because God is so ready to bless you, be you ready to bless others. This great redeeming love of God for our race should lead us to see in all men members of one vast brotherhood, which God would encircle in his girdle of love, and draw together by the thought that, as he cares for all, each should care for the other! "Let no man seek his own, but every one another"s wealth". (1Co_10:24)
IV THE INSPIRATION TO BOTH IS TO BE FOUND IN THE CROSS OF OUR LORD JESUS CHRIST. Here, here are we to find the love that must kindle ours. "When we were enemies, we were reconciled to God by the death of his Son." If we owe so much to redeeming love, ought we not to show a corresponding love for others? What said Paul? "If we be beside ourselves, it is to God; if we be sober, it is for your cause, for the love of Christ constraineth us." "If God so loved us, we ought also to love one another.
HOMILIES BY J. ORR.
Vers. 1-4. Love unfeigned.
The precepts in these verses fairly anticipate the gospel love of one"s neighbor, and even its inculcation of love to enemies. (cf. Exo_23:4, Exo_23:5) Whatever authority the scribes in Christ"s time imagined themselves to have for their saying, Thou shalt hate thine enemy, (Mat_5:43) they did not find it in the Law. Even towards the heathen save in the sense in which each nation desires the destruction of its enemies in war they were not taught to cherish feelings of bitterness and hostility. Deu_23:6 forbids seeking the welfare of Moab and Ammon, but this does not amount to hatred of these peoples, (cf. Deu_2:9, Deu_2:19) while the command to "blot out the remembrance of Amalek from under heaven" (Deu_25:19) is, like the command to exterminate the Canaanites, grounded in special circumstances, and is to be regarded as exceptional. Those who express horror of the sanguinary spirit of the Mosaic code should study the precepts before us, and reflect how far the race is from having yet risen to the height of them. They forbid
I SECRET REJOICING IN ANOTHER"S MISFORTUNE. Such rejoicing may have its source in:
1. Enmity. The statute in Exodus particularly specifies the ox and ass of an "enemy". (Exo_23:4) The enemy is further defined, not as one whom we hate, but as one who hates us (ver. 5). Yet if his ox, or sheep, or ass is seen going astray, we are not to hide ourselves or forbear help, but are to bring it back to him. So with all his lost property we are to take it home and keep it for him. Or, if his ass fall under a burden, we are to help him to lift it up. How natural the disposition to act otherwise! No one knows that we have seen the stray beast. We may reason that we are not bound to interfere. A secret joy, even, may steal into our minds at the thought of an enemy"s misfortune. The Law taught the Israelite to think and act very differently. It gave him the lesson of forgiving injuries, of loving enemies, of returning good for evil.
2. Envy. The precept in this passage speaks merely of a "brother." Through envy or some other wicked feeling, even where there is no enmity, we may be tempted to rejoice in the lessening of another"s prosperity. But neither is this hateful principle to be allowed to sway us.
3. Malice. This is the disposition which delights in what injures another for its own sake. So diabolical a state of feeling might be deemed impossible did not experience of the world afford too many proofs of its existence. There are unquestionably malicious and spiteful natures who, irrespective of any personal interest in the matter, derive an absolute gratification from seeing misfortune overtake those around them. The faintest beginning of such a spirit ought surely to be most jealously guarded against.
II SECRET RETENTION OF ANOTHER"S PROPERTY. What is found is not to be appropriated or concealed. If the owner is unknown, the beast or lost article is to be taken home, and kept till he can be discovered. Though he is an enemy, his goods are to be faithfully restored to him. This, again, is a form of virtue which only strength of moral principle will enable one always to practice. J.O.
HOMILIES BY R.M. EDGAR Vers. 1-4. Consideration for man and beast.
We have here such express directions given as should have made of the Israelites a most neighborly people. The finding of lost oxen, or sheep, or asses, or raiment, is here made to carry with it the obligation of brotherly kindness; the animals or lost property must be restored to the owner, if he be known, or kept until he makes himself known. It is the law of love in practice.
I THERE IS A NATURAL INCLINATION TO SHIRK ALL POSSIBLE TROUBLE. There is a drop of laziness in all of us, and, if indulged, it will lead to many an unbrotherly act. In the case supposed there is no witness present; the lost property is unexpectedly found; how much trouble it will save to pass on and leave it to its chances in the hands of others! And so we are tempted to array ourselves in the cloak of selfishness, and to spare ourselves all possible trouble.
II THE CASUAL DISCOVERIES OF DAILY LIFE CONSTITUTE DUTIES LAID BY THE OMNISCIENT ONE TO OUR HANDS. There is no such thing as chance so far as God is concerned. Much has the appearance of chance to us, but, when reconsidered, it is the all-wise arrangement of God. "For what is this chance?" says a very able writer.
either has a real existence or not. If it has no existence, then when you say that a lot is determined by chance, you say that it is determined by nothing; that is, you say, Here is a sensible effect produced by no cause at all. This is pure nonsense. If your chance is a real being, what sort of being? Either it has life, intelligence, and power, or not. If not, then you say that millions of effects (for there are millions of lots in the world) are produced by a cause which has neither power, nor intelligence, nor life; that is, you say that millions of actions are performed by an agency which is essentially incapable of any action whatever. And this is as pure absurdity as the former. If you say that your chance is a living, intelligent, and active being, I ask who it is? and how you get your knowledge of it? You certainly imagine it to possess omnipresence and omnipotence; for you suppose it capable of producing, at the same moment, millions of effects in millions of places; and thus you have found out a being that displays perfections of God, and yet is not God. This conclusion is as blasphemous as the others are insane. There is no retreat. Survey the subject in any possible light, and you are driven to this issue, that the lot is, by the very nature of the case, a direct appeal to the living God, as Governor of the world" (Dr. J. M. Mason"s "Considerations on Lots"). Hence discoveries, however casual, which throw us into new relations to persons, animals, or things, should be accepted as Divine duties laid to our hands. God"s call is in them to be faithful and brotherly.
III THE SHIRKING OF RESPONSIBILITY AND TROUBLE IS REALLY REBELLING AGAINST AN ORDINANCE OF GOD. If we have found the missing property, we have really been sent of God to be its stewards. To hide ourselves in our self-care is to rebel against his ordinance, and do despite to his gracious arrangements. It is to make self-pleasing the rule of life, instead of the pleasing of God. And as a rule it will be found that the person who thus candles himself and passes on trouble to others becomes heir of unexpected vexations himself.
IV A THOROUGHLY OBLIGING AND HELPFUL SPIRIT HAS A WORLD OF COMPENSATION IN THE APPROVAL OF HIS OWN CONSCIENCE, IF NOT IN THE GRATITUDE OF MANKIND. Benevolence is its own reward. The kindness lavished on man and beast carries its own compensation with it. The sense of being brought to the opportunity of brotherly kindness by a gracious God, and of being his servant in showing his spirit, is surely worth all the trouble our kindness costs. So that, even supposing the recipients of our kindness were ungrateful, the kindness would still be well worth doing for its own sake.
But then gratitude is not so rare a thing as people would suppose. It is entertained often when not very eloquently expressed. It is sometimes too deep for utterance. And to think that we have become creditors of our fellows, so as to deserve their gratitude, is satisfaction indeed.
For merit lives from man to man, And not from man, O Lord, to thee.
If we have any wisdom, therefore, we shall gladly cultivate the brotherly kindness here inculcated, for life becomes by it more blessed and more noble. R.M.E.
HOMILIES BY D. DAVIES Vers. 1-4. Brotherly service in daily life.
In a healthy state, our souls should so overflow with love, that every neighbor should be regarded as a brother. If the esteem should not at first be reciprocated, our kindness would soften his asperity and make him a better man. In the long run, kindness will produce kindness.
I PROPERTY HAS ITS CARES AS WELL AS ITS ADVANTAGES. Our earthly possessions have many drawbacks, and are always subject to injury and loss. Hence it is wisdom to hold them lightly, and to grieve little over their diminution. This insecurity is an indication of their inferiority. But the possessions of the soul, viz. wisdom, righteousness, faith, love, patience, are inalienable. The "things unseen are eternal.
II EARTHLY LIFE IS A FINE FIELD FOR KINDLY SERVICE. The ills and trials which are incident to the present life provide full scope for active sympathy and help. We can scarcely imagine a condition of life in which could be afforded such room for the culture and discipline of the best affections. Every station in life gives opportunity for doing service to others. Every day we hear some new call to duty. We thus train ourselves for higher service. We become more qualified to do good on a large scale, are qualified to rule.
III NEGLECT TO SHOW KINDNESS IS A SIN.
1. It is sin, inasmuch as it is a plain violation of God"s command. As Creator and King, he has a right to make law and to enforce it.
2. It is sin, inasmuch as it is disloyalty to our best feelings. The instinct to show kindness is a part of our constitutional nature.
3. It is sin, inasmuch as it consciously allows injury to be done. The ox or ass that has wandered today, will have wandered further (if not recovered) tomorrow; may be irrecoverable then. The gold that is not occupied rusts. To hide our light under a bushel is sin.
IV GENEROUS KINDNESS IS MORE REMUNERATIVE THAN SELFISHNESS. Generous and self-forgetful kindness brings returns of blessing to the soul. The treasury of the heart is enriched. We gain wealth that is imperishable. We obtain a good name among men, and live in their affectionate memory. We secure, in some measure, the favor of our God. We are in truth, by kindly service, laying up large store of good for coming days. "Blessed is he that considereth the poor; the Lord will deliver him in the time of trouble. The Lord will preserve him, and keep him alive. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v1 Thy brothers ox or his sheep.
Deu_22:1-4
Thy brothers ox or his sheep.
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Restoration of stray cattle and lost goods
Moses urges right action in manifold relations of national life, and teaches Israel to regard all arrangements of God as sacred. They were never to cherish any bitterness or hostility towards a neighbour, but restore stray animals and lost goods.
I. An indication of Gods providence. Doth God care for oxen? Yes; and observes them go astray, or fall beneath their heavy burden. He legislates for them, and our treatment of them is reverence or disobedience to His command. Thou shalt not see, etc.
II. An opportunity of neighbourly kindness. Thy brother comprehends relatives, neighbours, strangers, and enemies even (Exo_23:4). The property of any person which is in danger shall be protected and restored. Love should rule in all actions, and daily incidents afford the chance of displaying it.
1. Kindness regardless of trouble. If thy brother be not nigh unto thee, and if thou know him not, seek him out and find him if possible.
2. Kindness regardless of expense. If really unable to find the owner, feed and keep it for a time at thine own expense. Then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it. If such care must be taken for the ex, what great anxiety should we display for the temporal and spiritual welfare of our neighbour himself!
III. An expression of humanity. Thou shalt not hide thyself. Indifference or joy in the misfortune would be cruelty to dumb creatures and a violation of the common rights of humanity.
1. In restoring the lost. Cattle easily go astray and wander over the fence and from the fold. If seen they must be brought back and not hidden away.
2. In helping up the fallen. The ass ill-treated and over-laden may fall down through rough or slippery roads. Pity must prompt a helping hand. Thou shalt surely help him to lift them up again. Thus common justice and charity are taught by the law of nature and enforced by the law of Moses. Principles which anticipate the Gospel and embody themselves in one of its grandest precepts, Love your enemies. (J. Wolfendale.)
Fraternal responsibilities
The word brother is not to be read in a limited sense, as if referring to a relation by blood. That is evident from expression in the second verse, If thou know him not. The reference is general--to a brother-man. In Exodus the term used is not brother, but enemy--If thine enemys ox, or ass, or sheep . . . It is needful to understand this clearly, lest we suppose that the directions given in the Bible are merely of a domestic and limited kind. Thou shalt not see thy brothers ox or his sheep go astray. That is not the literal rendering of the term; the literal rendering would be, Thou shalt not see thy brothers ox or his sheep driven away--another man behind them, and driving them on as if he were taking them to his own field. We are not to see actions of this kind and be quiet: there is a time to speak; and of all times calling for indignant eloquence and protest there are none like those which are marked by oppression and wrong-doing. Adopting this principle, how does the passage open itself to our inquiry? Thus--
1. If we must not see our brothers ox being driven away, can we stand back and behold his mind being forced into wrong or evil directions? It were an immoral morality to contend that we must be anxious about the mans ox but care nothing about the mans understanding. We do not live in Deuteronomy: we live within the circle of the Cross; we are followers of the Lord Jesus Christ; our morality or our philanthropy, therefore, does not end in solicitude regarding ox, or sheep, or ass: we are called to the broader concern, the tenderer interest, which relates to the human mind and the human soul. Take it from another point of view.
2. If careful about the sheep, is there to be no care concerning the mans good name? We are told that to steal the purse is to steal trash--it is something--nothing; twas mine, twas his--a mere rearrangement of property; but he that filches from me my good name robs me of that which not enriches him, and makes me poor indeed. We are the keepers of our brother: his good name is ours. When the reputation of a Christian man goes down or is being driven away, the sum total of Christian influence is diminished; in this sense we are not to live unto ourselves or for ourselves; every soul is part of the common stock of humanity, and when one member is exalted the whole body is raised in a worthy ascension, and when one member is debased or wronged or robbed a felony has been committed upon the consolidated property of the Church. Thus we are led into philanthropic relations, social trusteeships, and are bound one to another; and if we see a mans reputation driven away by some cruel hand--even though the reputation be that of an enemy--we are to say, Be just and fear not,--let us know both sides of the case; there must be no immoral partiality; surely in the worst of cases there must be some redeeming points. Take it from another point.
3. In like manner shalt thou do with . . . his raiment. And are we to be careful about the mans raiment, and care nothing about his aspirations? Is it nothing to us that the man never lifts his head towards the wider spaces, and wonders what the lights are that glitter in the distant arch? Is it nothing to us that the man never sighs after some larger sphere, or ponders concerning some nobler possibility of life? Finding a man driving himself away, we are bound to arouse him in the Creators name and to accuse him of the worst species of suicide.
4. Can we see our brothers ass being driven away and ears nothing what becomes of his child? Save the children, and begin your work as soon as possible. It is sad to see the little children left to themselves; and therefore ineffably beautiful to mark the concern which interests itself in the education and redemption of the young. A poet says he was nearer heaven in his childhood than he ever was in after days, and he sweetly prayed that he might return through his yesterdays and through his childhood back to God. That is chronologically impossible--locally and physically not to be done; and yet that is the very miracle which is to be performed in the soul--in the spirit; we must be born again. It is a cowards trick to close the eyes whilst wrong is being done in order that we may not see it. It is easy to escape distress, perplexity, and to flee away from the burdens of other men; but the whole word is, Thou shalt not hide thyself, but thou shalt surely help him. Who can undervalue a Bible which speaks in such a tone? The proverb Every man must take care of himself has no place in the Book of God. We must take care of one another. Christianity means nothing if it does not mean the unity of the human race, the common rights of humanity: and he who fails to interpose in all cases of injustice and wrong-doing, or suffering which he can relieve, may be a great theologian, but he is not a Christian. (J. Parker, D. D.)
A kind heart
One day President Lincoln was walking out with his secretary, when suddenly he stopped by a shrub and gazed into it. Stooping down he ran his hands through the twigs and leaves as if to take something. His secretary inquired what he was after. Said Mr. Lincoln, Here is a little bird fallen from its nest, and I am trying to put it back again. True kindness ever springs instinctively from lives permeated with goodness. Kind hearts are more than coronets.
Helping up
We have lately been doing a blessed work amongst the cabmen of Manchester, many of whom have signed the pledge. I heard the other night that one of them had broken his pledge and I went to the cab rooms to look after him. I saw him there, but he tried to avoid me. He was ashamed to face me. I followed him up, and at last he presented himself before me, wearing a most dejected look. I said to him, When you are driving your cab, and your horse falls down, what do you do? I jumps off the box and tries to help him up again. That is it, my friend, I replied. I heard you had fallen, and so I got off my box to help you up. Will you get up? There is my hand. He caught hold of it with a grasp like a vice, and said, I will, sir; before God, and under His own blue heavens, I promise you that I will not touch a drop of strong drink again; and you will never have to regret the trouble you have taken with me. Oh, Christian friends, there are many poor drunkards who have fallen down. Will you not get off the box, and help them up? (C. Garrett.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.—The cases stated and provided for in Deu_22:1-12…
CRITICAL NOTES.—The cases stated and provided for in Deu_22:1-12 seem selected by way of example, and belong, according to our notions, rather to ethics than to law. It in noteworthy that no penalty is annexed to the breech of these regulations. No doubt it would be the duty of the “officers” (Deu_22:16-18) and the elders in the several cities to enforce their observance.—Speak. Com.
Deu_22:1-4. Humanity to neighbours. This is an expansion of Exo_23:4-5. A stray sheep, ox or ass to be taken to the owner. If owner unknown or lived at a distance, finder must take it to his own farm until sought for. A fallen ox (Deu_22:4), unable to carry its burden, to be helped up. Hide thyself, excusing or refusing help.
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Deu_22:5. Apparel of sex. Pertaineth not only dress, but arms, domestic and other utensils (cf. Exo_22:6; Lev_11:32; Lev_13:49). This designed to oppose idolatrous practices and to prevent licentious conduct.
Deu_22:6-7. Birds’ nests. Chance often met with by travellers. Affectionate relation between parent and young to be sacred. Wisdom and humanity in this precept Prolong (Exo_20:12).
Deu_22:8. House building. Roofs were flat and used for various purposes (Jos_2:6; 2Sa_12:2; Act_10:9.) Human life was not to be endangered through any neglect of protection.
Deu_22:9-12. Mixtures avoided. Prohibitions against mixing together things which are separated in God’s creation, consisting partly of a verbal repetition of Lev_19:19. To this is appended in Deu_22:12 the law concerning the tassels upon the hem of the upper garment (Num_15:37), which were to remind the Israelites of their calling to walk before the Lord in faithful fulfilment of his commandments.—Keil.
Deu_22:13-22. Laws of chastity. Designed to foster purity and fidelity in relation to the sexes, and to protect females from malice and violence. Chastise (Deu_22:18) with stripes not exceeding forty in number. Amerce (F. a at; merci, mercy; Lat., merces, wages, penalty) punish by pecuniary penalty. Shekels paid to the father against whom the slander was made as head of the wife’s family. The amount twice as much as that paid by a seducer (Deu_22:29).
Deu_22:22-30. Laws of marriage. Adulterers were both to be put to death (Deu_22:22). Betrothed in the city and with her consent (cried not, Deu_22:24), both stoned. If found in a field (Deu_22:25-27), and she was forced, the man only died, as the only criminal. Not betrothed (Deu_22:28), a fine for undue liberty and completion of marriage without divorce. Incest (Deu_22:30) prohibited in repetition of earlier law (cf. Lev_18:8; Lev_20:11; 1Co_5:1) to form a close.
RESTORATION OF STRAY CATTLE AND LOST GOODS.—Deu_22:1-4
Moses urges right action in manifold relations of national life, and teaches Israel to regard all arrangements of God as sacred. They were never to cherish any bitterness or hostility towards a neighbour, but restore stray animals and lost goods.
I. An indication of God’s Providence. “Doth God care for oxen?” Yes; and observes them go astray, or fall beneath their heavy burden. He made and preserves them. He legislates for them, and our treatment of them is reverence or disobedience to His command. “Thou shalt not see,” etc.
II. An opportunity of neighbourly kindness. “Thy brother” comprehends relatives, neighbours, strangers, and enemies even (Exo_23:4). The property of any person which is in danger should be protected and restored. Love should rule in all actions, and daily incidents afford the chance of displaying it. In trivial circumstances we may learn to forgive injury, love enemies, and do good for evil.
1. Kindness regardless of trouble. “If thy brother be not nigh unto thee, and if thou know him not,” seek him out and find him if possible.
2. Kindness regardless of expense. If really unable to find the owner, feed and keep it for a time at thine own expense. “Then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it.” If such care must be taken for the ox, what great anxiety should we display for the temporal and spiritual welfare of our neighbour himself.
III. An expression of humanity. “Thou shalt not hide thyself.” Indifference or joy in the misfortune would be cruelty to dumb creatures and a violation of the common rights of humanity.
1. In restoring the lost. Cattle easily go astray and wander over the fence and from the fold. If seen they must be brought back and not hidden away.
2. In helping up the fallen. The ass illtreated and overladen may fall down through rough or slippery roads. Pity must prompt a helping hand. “Thou shalt surely help him to lift them up again.” Thus common justice and charity are taught by the law of nature and enforced by the law of Moses. Principles which anticipate the gospel and embody themselves in one of its grandest precepts, “Love your enemies.”
INTERCHANGE OF APPAREL.—Deu_22:5
Not only was property to be held sacred, but the distinction of sexes also, by clothing suitable to each sex. A woman was not to put on a man’s clothing, nor a man a woman’s. This would be—
I. A display of indecent conduct. The putting on of the apparel of the one sex by the other is an outrage of ordinary decency.
1. In common life. Unbecoming levity is often seen. Modesty is the guard of female virtue and the charm of social life.
2. In divine worship. The custom of changing attire was prevalent in idolatrous worship. The sexes of heathen deities were often confounded and the worshippers endeavoured to please them by attiring like a particular god. This is forbidden to Israel.
II. A destruction of natural distinction. God created them male and female. This natural distinction should be preserved in manners and dress; but is destroyed when women forget their sex and men their decorum (1Co_2:3-9).
III. An abomination to God. “All that do so are abomination unto the Lord.” The habit defaces the natural image of God in man; opens up the way to impudence, licentiousness and deception. These evils are detestable to God. For man and woman God has given a standard of dress and life.
TAKE CARE OF BIRDS.—Deu_22:6-7
A bird’s nest seems a trifling thing to notice, but the majestic and the minute are equally under Divine care. Notice—
I. The wisdom of the precept. Birds have important uses in the economy of nature. Extirpation of any species, edible or ravenous, especially in a land like Palestine would be a serious evil. The vulture which destroys putrid bodies and the ibis which devours snakes have been of service to society. The owl keeps down the mice, and sparrows, the caterpillar. God has made nothing in vain. His wisdom and goodness rule over all.
II. The humanity of the Precept. To disturb the dam while sitting would rob her of her young and her liberty. It would be wanton destruction and cruelty. The tiniest birds are protected by God. Cowper would make no man his friend who would tread even upon a worm, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.”
III. The benefit of the Precept. Spare the birds and thou shalt prolong thine own days. Kindness to man and beast will elevate personal character, check destructive tendencies, and please God. Those who show mercy shall reap mercy. In all circumstances benevolence to the creature and obedience to the Creator will increase the happiness of life, and meet with the seal of Heaven.
THE TREATMENT OF BIRD’S NESTS
I. The minuteness of divine law is here very beautifully illustrated. God does not finish great breadths of work and leave the details to be filled by other hands. He who guards planets, guards bird’s nests, though in the latter case His defence may be broken down by wanton hands. Our own life to be exact in detail. Not enough to keep the law in great aspects which appeal to the public eye, and by keeping which a reputation is sometimes unjustly gained, but by attention to minute and hardly discernable features of character which indicate the real quality of the man. II. The beneficence of divine law is illustrated by protection of bird’s nests. God kind in little as well as great things. Love is one whether shown in redemption of the race, in numbering hairs of our head, ordering our steps or giving His beloved sleep. All law benificent; the law of restriction as well as liberty. Man to have dominion over fowls of the air, but dominion to be exercised in mercy. Power uncontrolled by kindness becomes despotism. Power belongs to God—unto God also belongs mercy; this is completeness of dominion, not only a hand to rule, but a heart to love. III. A prohibition of this kind shows that there is a right and wrong in everything. A right way of appropriating bird’s nests and a way equally wrong. Morality goes down to every root and fibre of life. In offering a salutation, opening a door, uttering a wish, writing a letter, in every possible exercise of thought and power. IV. The principle of the prohibition admits of wide application in life. He who wantonly destroys a bird’s nest, may one day cruelly break up a child’s home. We cannot stop wantonness when we please. Little tyrannies of childhood explain the great despotisms of mature life. Kindness an influence that penetrates the whole life, having manifold expression, upward, downward, and laterally, touching all human beings, all inferiors and dependants, and every harmless and defenceless life. V. Beware of the possibility of being merely pedantic in feeling. A man may be careful of his horse and cruel to his servant. Some would not on any account break up a bird’s nest, yet would allow a poor relation to die of hunger. What with all carefulness for dumb animals, if we think little of breaking a human heart by sternness or neglect! VI. Kindness to the lower should become still tenderer to the higher. This, Christ’s argument in bidding us behold the fowls of the air, that in their life we may see our Father’s kindness. “Are ye not much better than they?” If careful for cattle, “How much is a man better than a sheep?” How does the case stand with us, who have completer inheritance of liberty, who have passed from the latte the spirit? We are no longer true, noble and kind, because of literal direction guarded by solemn sanctions, but because the Holy Ghost has sanctified us, and made our hearts his dwelling place.—Dr. Parker.
HOMILETIC HINTS AND SUGGESTIONS
Deu_22:1-3. Lost property restored. An ass, an ox, and raiment samples of the property of an Israelite. If lost these must be restored.
1. To preserve them.
2. To show kindly feeling towards a neighbour. Hence—I. Restoration a duty demanded by a brother and urged by God. II. Neglect to restore a sin. A species of theft, “Thou shalt not steal.” The general duty of stopping stray animals and restoring them to friendly owners is expressly taught here.
Deu_22:5. Sex distinguished.
1. By nature.
2. By dress.
3. By manners.
4. By conduct. “This is a precept against boldness and effrontery in woman; and against effeminacy in man. It is a precept against all infraction of those laws which God has established at the creation of man and of woman out of man; and renewed and reinforced in the incarnation of Christ. It is a precept against all confusion of attire of men and women, especially in the Church of God.”—Wordsworth
ON MAKING BATTLEMENTS.—Deu_22:8
This is an extraordinary statement. May not a man please himself in building a house which he is able to pay for? God says not, and society in many particulars confirmed the word. There is nothing which a man may do merely to please himself. We are surrounded by other people, and it is one of the most gracious appointments of Providence that we are obliged to consider the effect of our movements upon our fellow-creatures. Thus self will is limited, our character strengthened, and all that is highest in friendship purified and strengthened. It is easy to see how objections to the appointment of the text might arise. For example:—
1. “My neighbour will call upon me only now and then; why should I make a permanent arrangement to meet an exceptional circumstance?” We are to build for exceptional circumstances. The average temperature of the year may be mild, wind low and rains gentle; yet we build houses not for such averages, but for the possibility of severe trials. Vessels are not made by the shipbuilder for smooth waters and quiet days, but for the roughest billows and fiercest winds. Our neighbours’ visits may be uncertain, yet their very uncertainty constitutes demand for permanent arrangement. Be prepared for crises, expect the unexpected, and be sure of the uncertain. He who is so defended for his neighbour’s sake will be equal to the severest emergencies of life.
2. “But will it not be time enough to build the battlement when anything like danger is in prospect?” No. Life is regulated by the doctrine that prevention is better than cure. We are not at liberty to try first whether people will fall off the roof. Life too short and valuable to justify such experiments. He who prevents the loss of life saves it. Preventive ministries of life are not so heroic and impressive as those of a more affirmative kind, yet they are most acceptable to God. Prevent your boy from becoming a drunkard, it is better than saving him from extremest dissipation, though not so imposing before society.
3. “But ought not men to be able to take care of themselves when walking on the roof of a house without our guarding them as if they were little children?” No. We are to study the interests of the weakest men. This is the principle of Christianity. “If eating flesh or drinking wine,” etc. “Him that is weak in the faith receive,” etc. “Destroy not him with thy meat for whom Christ died.” The house may be strong, but if wanting the battlement of grace above it, it is wanting in beauty which is pleasant to God’s eye. You may be able to walk upon the roof without danger, another may not have the same steadiness of head and firmness of foot. It is for that other man you are to regulate your domestic arrangements. “Love thy neighbour as thyself.”
See the Christian application of this. If we are to build a house as not to endanger the men who visit us, are we to build a life which may be to others snares of destruction? Is not a battlement around our conduct? Are habits to be formed without reference to social influence? Children are looking at us, strangers take account of our ways, and though we may be proud of our strength, they may be lured from righteousness by that licentiousness which we call liberty.
Has God given directions for building a house and forgotten to give instructions for the building of a life? Is it like Him to do the little and forget the great? Is He not more careful about the tenant than about the house? Instructions for life-building abound. “Wisdom is the principal thing,” etc. Go to the Book with earnest desire to discover the way of salvation, the secret of vital growth, and God will teach.—The City Temple. Vol. III.
RELIGIOUS ÆSTHETICS.—Deu_22:9-11
As “a peculiar people” God designed that they should walk worthy of their high vocation. No intermingling allowed with heathen character and practices. They and even their cattle were stamped with the mark of separation. By forbidding the intermingling of seeds, animals and garments, God taught the great lesson of spiritual separation. That lesson has been written for our learning.
THE MIXED SEED
“The seed is the word.” The Christian, faithful in his testimony to divine truth, is the sower. Whatever is opposed to this seed, foreign to it in character, arrests its fall into good ground, or obstructs its growth when rooted—is the mischievous seed of the wicked one—the seed of “tares” and choking “thorns.” A teacher of truth in pulpit, Sabbath school, or in house to house visitation who seeks on the Sabbath to scatter the seed of the kingdom, but during the week is busy dealing out “words to no profit,” has no more warrant to expect the prepared heart among secular hearers than the husbandman in expecting the culture and preparedness of his ground by the cultivation of chickweed.
THE UNEQUAL YOKING
“Thou shalt not plough with an ox and an ass together.” This illustrates the intermingling of persons of diverse characters and tastes This intercourse is indispensible in certain relations. Men of all characters and orders have fellowship in different ways. It would not be desirable, if practicable, for the “children of light” to be separated outwardly from “the children of this world.” Christ moved with crowds but had fellowship only with few, contact and intercourse with evil, but no communion with it. He met with men to teach, heal, comfort, and save, but the means He used were words of truth and acts of love. In Christ there were no unseemly and unequal yoking. The illustration refers also to service—the inviting of opposite characters and interests in a common cause. The ox being stronger than the ass, two evils ensue. The stronger drags aside the weaker, and the weaker impedes the progress of the stronger. Unequal yokes make bad ploughing and a crooked furrow. The loss is seen in waste of time, labour, an ground. “How can two walk together except they be agreed?” In secular life two men united in partnership cannot prosper without agreement. Each seeks his own selfish ends or unrighteous progress at the sacrifice of principle. In spiritual life, when a Christian unites with any whose thoughts, tastes and habits differ from his own, how can they walk harmoniously. Any good to be done is done defectively or left undone. Otherwise it must be done separately; the ox unyoked and freed from encumbrance. The liberation happens in obedience to the Divine injunction, “Be not unequally yoked together with unbelievers.”
THE MIXED GARMENT
“Thou shalt not wear a garment of divers sorts, as of woollen and linen together.” Many put on religion for particular days and special occasions. On Sabbath they are suitably and religiously attired; but other days of the week find them wearing a garment of coarser material and divers colours. A “linsey-woolsey” Christianity is very popular. The practical, outward life of a Christian should harmonise with his spiritual hidden life, compared in Scripture to “fine linen, clean and white, the righteousness of the saints.” Hence exhortations to “keep his garments, to hate the garment spotted by the flesh,” to “put off the old man with his deeds, and put on the new man,” etc. Christians are a peculiar people in God’s estimation, and should be in that of the world by reason of moral character, their spiritual clothing. As “a holy priesthood” they should never put off their long priestly linen garments, but let them be “for glory and beauty.” A “royal priesthood” should evince its rank by “royal apparel,” for they that wear soft raiment are in kings’ houses. What a motive does this furnish for practical godliness. The priestly robe should be worn always, in all companies and in all times; should suit the home, the sanctuary, and the place of business. Whatever forbids my robe forbids my presence. “Ye are the temple of the Holy Ghost,” and “what agreement hath the temple of God with idols.” A testing principle is here. The question is not what is lawful for a Christian, but what is seemly, beautiful, and accordant with Divine taste. The God of glory is jealous for the glory of his children. He would have the outward correspond with the inward. “Wherefore be ye separate, saith the Lord, and touch not the unclean thing.”—The Study, 1875.
THE MORAL AND THE POSITIVE IN THE DUTIES OF LIFE.—Deu_22:11
On this verse we remark—I. That it exhibits a positive duty. Moral laws are of everlasting obligation; positive may be temporary and local in their existence. II. That as the inculcation of a positive duty, the precept of the text was not so binding upon the Jews as those duties which were wholly moral. III. That we who live under the gospel dispensation are not bound to observe this precept at all. We are not under law, but under grace. IV. That while we are under no manner of obligation to observe this precept in its literal meaning, still the moral principle which underlies that meaning, and which it was intended to illustrate, is as binding now as ever. It teaches us that we cannot “serve two masters;” “thou shalt have no other gods before me.”—R. Harley, F. R. S.
HOMILETIC HINTS AND SUGGESTIONS
Deu_22:8. Battlements.
1. Danger in places of common resort. Roofs of houses much resorted to in cool of the evening.
2. Danger in places of devotion. They were used as an oratory or places of prayer.
3. Danger in places of rest. They were also slept on during the heat of summer. It is needful to have some parapet or fence to guard ourselves and others from falling down.
Deu_22:9. Divers seeds.
1. To secure the best crop. By enjoining the best, unmixed seed, and by preventing one seed from destroying the other.
2. To forbid heathen customs. Heathens sowed barley with dried grapes, by which they signified that their vineyards were consecrated to Ceres and Bacchus.
3. To induce simple trust in God. By not sowing mixed seeds they would indicate faith in God’s providence in seasons wet or dry. “The Church is God’s vineyard (Isa_5:7; Jer_12:10; Mat_21:33; Luk_20:15). It must not be sown with the tares of false doctrine, mingled with the good seed of the word.”—Wordsworth.
Deu_22:10. Plow. Unequally yoked.
1. In the choice of companions.
2. In married life (2Co_6:14).
3. In Christian work. “The ass is lower than the ox, and when in a yoke together must bear the principal weight, and that in a very painful
position in the neck; his steps are unequal and his strength is inferior, which must occasion an irregular draught, and great oppression to both. The ass is a stubborn, rebellious, and in these countries a spirited creature; the ox, on the contrary, is gentle, tractable, and patient. Accepting this interpretation, it gives us another instance of that humanity which pervades the whole Mosaic code.”—Cassell.
Deu_22:11. Garment.
1. Dress according to your station in life. Linen and wool may have been the apparel of priests and therefore forbidden to the people.
2. Dress not in imitation of the world. The garment may have been peculiar to the heathen priesthood and therefore a virtual condemnation of all idolatrous usages. “These laws were made to set forth how God abhoreth all mixtures in religion, and how carefully men should keep their minds from being corrupted from the simplicity that is in Christ.”—Trapp.
Deu_22:12. Fringes. Tassels on the corners of the outer coat, or, according to some, tassels on the coverlet of the bed, which was tied to bed-posts for the sake of decency. Learn—
1. Not to be ashamed of your religion however peculiar you may seem to be. Israel distinguished from other people by these things.
2. Not to forget the precepts of the word. Fringes reminded of particular occasions and precepts. “Speak unto Israel, bid them make fringes … throughout their generations … and it shall be unto them for a fringe, that ye may look upon it and remember all the commandments of the Lord and do them; and that ye seek not after your own heart and your own eyes, after which ye used to go a whoring: that ye may remember and do all my commandments, and be holy unto your God.” (Num_15:38-40).
PURITY AND FIDELITY IN LIFE.—Deu_22:13-29
The regulations which follow might be imperatively needful in the then situation of the Israelites; and yet it is not necessary that we should curiously and impertinently enquire into usages unknown to the language of civilization. So far was it from being unworthy of God to leave such things upon record, that the enactments must heighten our admiration of His wisdom and goodness in the management of a people so perverse and so given to regular passions.—Jamieson. We may thus arrange our matter—
I. The slandered wife (Deu_22:13-19). Chastity and fidelity should characterise married life. “Chastity is the baud that holds together the sheaf of all holy affections and duties,” says Vinet. This band may be broken and married life be a curse. A husband may question the virtue of his wife from malice or with justice.
1. Accused maliciously. He might take her to gratify lusts, then hate her, try to get rid of her, and bring her in bad repute. A declaration of innocence was made by parents before the elders, who were to send for her accuser. He was chastised bodily and forfeited the privilege of divorce. Slander is a crime of the highest nature, a species of murder which destroys reputation and character (Pro_25:18).
2. Accused justly (Deu_22:20-21). If the words were true and the girl had deceived, was not found to be a virgin, she was to be brought before the door of her father’s house and stoned by the men of the city. She had committed fornication in her father’s house and folly in Israel (Deu_22:21). (See Dinah, Gen_34:7). Israel was a holy people by profession, and all uncleanness was folly.
II. The unchaste wife. Glancing at the preceding verses, we notice—
1. Unchaste in marriage (Deu_22:20-22). Whoredom was a capital crime, treason to the great king, and punished with severity.
2. Unchaste after marriage (Deu_22:22). Adultery was a sin which could not be tolerated. Adulterers are as hateful as adulteresses (Lev_20:10). The man who acts treacherously against “the wife of his covenant” is as great a sinner as the woman who breaks the marriage bond (Mal_2:14-16). There is no respect of sexes with God.
III. The seduced virgin. Three cases are given.
1. Betrothed virgin. (a) In the town (Deu_22:23-24). Both of them, the man and the girl, were led out to the gate of the town and stoned. The girl because she had not cried for help, therefore consented to the deed; the man because he had “humbled his neighbour’s wife.” (b) In the field (Deu_22:25-27). She called for help and could get none, hence not worthy of death. The man alone died. In solitude the enemy assaults, and our cry should be, “Help, Lord!”
2. Unbetrothed virgin (Deu_22:28-29). The man paid the father 50 shekels of silver, married the girl, and could not be divorced from her because he had humbled her. This was to prevent such vicious practices (cf. Exo_20:16-17.).
DARK SPOTS IN SOCIAL LIFE.—Deu_22:13-30
These are most delicate matters, but concern the welfare of society and not beneath Divine legislation. “Nor is it a better argument that the Scriptures were not written by inspiration of God to object that this passage, and others of a like nature, tend to corrupt the imagination, and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light may be abused by wicked men as an assistant in committing crimes which they have meditated.”—Horne.
1. Slander (Deu_22:13-19). The slanderer is most despicable and most dangerous to society. “A false accusation is worse than death” (Eccles. 26:5). Many have fallen by the edge of the sword, but not so many as have fallen by the edge of the tongue (Eccles. 28:18).
“Slander lives upon succession;
For ever housed where it once gets possession.”—Shakespeare.
2. Adultery (Deu_22:20-22). Solomon paints the deadly snare of a strange woman with a master hand and exquisite fidelity (cf. Pro_7:6-23). The warning is not needless. “Whoremongers and adulterers God will judge.”
3. Rape (Deu_22:25-27). Laws may be too lenient for such violence of women. Surely, if taking away life deserves punishment, this must be the murder of virtue, “a sin worthy of death.”
4. Fornication (Deu_22:28-29). To gratify lusts, some unrestrained by law human or divine, wound with keenest anguish, commit irreparable injury to body and soul. “But fornication and all uncleanness … let it not be once mentioned among you.”
5. Incest (Deu_22:30). Abominations like these abounded in Canaan, but must be destroyed in Israel (Deu_27:20). This is doubly guilty, for she is near of kin, and she is another person’s wife (cf. Reuben with Bilhah, Gen_35:22; Absalom with his father’s wives, 2Sa_16:20-23; 1Ki_2:17). This is a repetition of the law (Lev_18:8; Lev_20:11). Line upon line, to preserve from sin and purify life. Our own laws might be more severe to check licentiousness and secure social purity.
ILLUSTRATIONS TO CHAPTER 22
Deu_22:1-4. Ox and ass. I am shocked at the thoughtless cruelty of many people, yet I did a thing once that has given me considerable uneasiness, and for which I reproached myself bitterly. As I was riding homeward I saw a waggon standing at a door, with three horses; the two foremost were eating corn from bags at their noses; but the third had dropped his on the ground and could not stoop to get any food. However, I rode on in absence of mind without assisting him. But when I had got nearly home I remembered what I had observed in my absence of mind, and felt extremely hurt at my neglect, and would have ridden back had I not thought the waggoner might have come out of the house and relieved the horse. A man could not have had a better demand for getting off his horse than for such an act of humanity. It is by absence of mind that we omit many duties.—R. Cecil.
Deu_22:5. Garment. A man ought in his clothes to conform something to those that he converses with, to the custom of the nation and the fashion that is decent and general to the occasion and his own condition; for that is best that best suits one’s calling, and the rank we live in.—Feltham.
“For the apparel oft proclaims the man.”
—Shakespeare.
Deu_22:6-7. Birds. Of love need If say anything? Who is there that has not watched the birds from St. Valentine’s day onwards, through their courtships, weddings, lovers’ quarrels, house buildings, welcoming of the small strangers, nursing the heirs and heiresses, and sending the young people forth into the world?—Prof. G. Wilson.
Deu_22:8. House. Houses are built to live in and not to look on; therefore let use be preferred before uniformity, except where both may be had.—Bacon.
Deu_22:9-10. Seeds. Humanity
Is not a field where tares and thorns alone
Are left to spring; good seed hath there been sown
With no inspiring hand. Sometimes the shoot
Is choked with weeds, or withers on a stone;
But in a kindly soil it strikes its root
And flourisheth and bringeth forth abundant fruit.
—Dr. Southey.
Deu_22:13-19. Occasions of speech. Slander is a vice impure in its source, dangerous in its effects, and sometimes irreparable in its consequences. It generally strikes three mortal blows—it wounds him who commits it, him against whom it is committed, and him who knows that it is committed. It is tolerated in society only because almost every one has an unhappy inclination to commit it.—Saurin.
“To speak no slander; no, nor listen to it.”—
Tennyson.
Deu_22:20-30. Virgin. Agesilaus, king of Sparta, was a great lover of chastity. In his journeys he would never lodge in private houses where he might have the company of women; but ever lodged either in the temples or in the open fields, making all men witnesses of his modesty and chastity.
Deu_22:25-27. Rape. The Lacedemonian commonwealth was utterly ruined by a rape committed on the two daughters of Scedasus and Leuctra (Trapp). Publius Scipio Africanus, warring in Spain, took New Carthage by storm, at which time a beautiful and noble virgin fled to him for succour to preserve her chastity. He being but 24 years old, and in the heat of youth, hearing of it, would not suffer her to come into sight, for fear of falling into temptation himself, and, therefore, restored her safely to her father. Admirable example!
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Laws regarding Lost Property, Distinction of Sex in Apparel,…
Laws regarding Lost Property, Distinction of Sex in Apparel, and Chastity
1-4. Law of Lost Property: see Exo_23:4 and note.
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5. 'God is not the author of confusion,' and the natural distinctions He Himself has appointed ought to be respected. Whatever contravenes the law of nature contravenes the law of God: cp. the principle laid down by St. Paul in 1Co_11:3-16. Immodesty leads to immorality. There may be an allusion here to the unchaste practices connected with certain idolatrous rites in which the sexes exchanged dress.
6, 7. To take the old bird as well as the young would be wanton cruelty. Kindness to animals is part of the law of God: see on Exo_23:4-5, Exo_23:21; Lev_22:28. It is to be observed that the same reward is attached to this commandment as to some of what may be considered the 'weightier matters of the law': see e.g. Deu_5:16, Deu_5:33. Rabbi Akiba, referring to this promise of long life, supposes the case of a man who climbs a tower and takes the young from a nest, sparing the dam in accordance with the commandment given here. But on his way down he falls and breaks his neck. To the question, 'Where is the going well and prolonging of days in this case?' the Rabbi answers, 'In the world where all goes well, and in that world where all is abiding.' He holds that the truth of the resurrection of the dead is implied in all the promises of reward attached to the keeping of the Law: cp. on Exo_20:12.
8. The roofs of Eastern houses were flat, and used not only for drying grain (Jos_2:6), but as an open-air parlour when coolness or privacy was sought: see e.g. 1Sa_9:25-26; 2Sa_11:2; Dan_4:29 mg.; Act_10:9. The injunction here is a corollary of the sixth commandment, and contains a principle capable of wide application.
9-11. Cp. Deu_22:5 and see on Lev_19:19.
12. See on Num_15:37-41. The law is applied spiritually by St. Paul in 2Co_6:14.
13-30. On the Law of Chastity see on Leviticus 18, 19.
23. Betrothal consisted in the settlement and payment of a dowry by the bridegroom to the father or brothers of the bride, and in presenting the bride with certain gifts: see on Exo_22:16. It was regarded as sacredly as marriage itself. After betrothal, the bride was under the same restrictions as a wife, and if unfaithful was punished as an adulteress.
24. Here the betrothed damsel is called a wife: cp. Mat_1:20.
28. See on Exo_22:16. The even-handed justice of the Mosaic Law is worthy of note. It deals with equal strictness with both the sinning persons.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 18. Against Inhumanity and Different Violations,
18. Against Inhumanity and Different Violations,
False Testimony and Sins of Adultery
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CHAPTER 22
1. Laws against inhumanity (Deu 22:1-12)
2. Concerning false testimony (Deu 22:13-21)
3. Sins of adultery (Deu 22:22-30)
Laws on the second table are now more fully expounded by Moses. The love to the neighbor is to be expressed by guarding and preserving that which is his property. The strayed and fallen animal belonging to another had to be helped. To leave them in that condition would have been a violation of the law “love thy neighbor as thyself” as well as an act of inhumanity. Another interesting law is the one which forbids woman to wear man’s garments (verse 5). “The immediate design of this prohibition was not to prevent licentiousness, or to oppose idolatrous practices; but to maintain the sanctity of that distinction of the sexes, which was established by the creation of man and woman, and in relation to which Israel was not to sin. Every violation or wiping out of this distinction--such as even the emancipation of women--was unnatural, and therefore, an abomination in the sight of God.” Yet to-day we find a universal movement in the world for the complete emancipation of women, which ignores and even defies the place which the Creator and the Redeemer has given to woman.
The law concerning the bird’s nest manifests the Creator’s care and His people are to recognize it. The keeping of this law has the same promise as the commandment relating to obedience to parents. Diverse seeds were forbidden. Spiritually we find a lesson here. There are two seeds, the good and the bad. The good seed stands for the truth. It must not be mixed with error. The truth must be kept unmixed. The opposite is done today as never before in the history of Christendom. They were not to plow with an ass and an ox together. They were not to wear a mixed garment. And we are exhorted not to be unequally yoked with unbelievers, but be separated in our habits, in life and walk, unto the Lord. The concluding part of the chapter reveals the heart of man in its deceitfulness and corruption.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Various Minor Regulations
Various Minor Regulations
v. 1. Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them, by acting as though one did not see and knew nothing of the matter, Exo 23:4; thou shalt in any case, most certainly, bring them again unto thy brother.
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v. 2. And if thy brother, the member of the Israelitish nation, be not nigh unto thee, if he does not live in the immediate neighborhood, or if thou know him not, then thou shalt bring it, the lost animal, unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. During this time it was to be guarded most carefully, in the most secure place of the house.
v. 3. In like manner shalt thou do with his ass; and so shalt thou do with his raiment, with all the property of the neighbor, no matter where it might be found; and with all lost thing of thy brother’s which he hath lost and thou hast found shalt thou do likewise; thou mayest not hide thyself, attempt to evade the obligation of this duty.
v. 4. Thou shalt not see thy brother’s ass or his ox fall down by the way, under an excessive load, and hide thyself from them, try to ignore the happening; thou shalt surely help him to lift them up again, Exo 23:5.
v. 5. The woman shall not wear that which pertaineth unto a man, literally, "Not shall be the vessels, the clothes, of a man upon a woman," neither shall a man put on a woman’s garment; for all that do so are abomination unto the Lord, thy God. The vessels and clothing referred to include all the special articles of wear and use peculiar to the one or the other sex; for the Lord did not want the children of Israel to ignore the difference of the sexes, as it had been fixed in creation.
v. 6. If a bird’s nest chance to be before thee, if a person just happens to strike it, in the way in any tree or on the ground, whether they be young ones or eggs, and the dam sitting upon the young or upon the eggs, thou shalt not take the dam with the young, Lev 22:28;
v. 7. but thou shalt in any wise, by all means, let the dam go, and take the young to thee, that it may be well with thee, and that thou mayest prolong thy days. The mother relation was to be respected also among the irrational beasts. To take the mother-bird thus betrays an inhuman attitude in contrast with the sight presented, and is an unwarranted interference with the course of nature.
v. 8. When thou buildest a new house, then thou shalt make a battlement for thy roof, a parapet, or railing, along the edge of the flat roof, as they are customary in the Orient, that thou bring not blood upon thine house if any man fall from thence; for in the absence of a parapet the blame for any accident would strike the owner of the house.
v. 9. Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed, literally, "the fullness of the seed," the fruit as fully matured, which thou hast sown, and the fruit of the vineyard be defiled, namely, by securing a mixed product or hybrids.
v. 10. Thou shalt not plow with an ox and an ass together, probably on account of the unequal strength and step of the two kinds of animals, which made the attempt both inhumane and unprofitable.
v. 11. Thou shalt not wear a garment of divers sorts, as of woolen and linen together, Lev 19:19.
v. 12. Thou shalt make thee fringes, blossoms, tassels, upon the four quarters of thy vesture wherewith thou coverest thyself. "The mantle, or over-cloak, formed out of a four-cornered piece of cloth, should have at its wings, i. e. corners, thus as if growing out from it, tassels, symbolizing the one aim of life, reminding the doer of the commands of God, taking himself out of the world, with heart and eye to have his conversation, his life, in heaven, Num 15:38 ff. " By keeping all these precepts, the children of Israel were to prove themselves the peculiar people of the Lord.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3 General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
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go astray
"walk away from its owner"
hide yourself from them
This is an idiom. AT: "act as if you do not see them" or "go away without doing anything" (See: Idiom)
If your fellow Israelite is not near to you
"If your fellow Israelite lives far away from you"
or if you do not know him
"or if you do not know who the owner of the animal is"
it must be with you until he looks for it
"you must keep the animal with you until its owner comes looking for it"
translationWords
Israel
cow
ewe
restore
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v1 22:1 don’t ignore your responsibility: An individual was not…
22:1 don’t ignore your responsibility: An individual was not to avoid a troubled scene by pretending not to see what was going on. To do so would be a failure of the individual’s responsibility to the covenant community.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.