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Commentary on Deuteronomy 22 verses 5–12
5 ¶ The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.
6 If 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 upon the young, or upon the eggs, thou shalt not take the dam with the young:
7 But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days.
8 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.
9 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.
10 Thou shalt not plow with an ox and an ass together.
11 Thou shalt not wear a garment of divers sorts, as of woollen and linen together.
12 Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.
Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex - The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, Deu 22:5. Nature itself teaches that a difference be made between them in their hair (Co1 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, Ti1 2:11, Ti1 2:12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.
II. In taking a bird's-nest, the dam must be let go, Deu 22:6, Deu 22:7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? Co1 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Luk 12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos 10:14), and that the women with child were ripped open, Amo 1:13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.
III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, Deu 22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.
IV. Odd mixtures are here forbidden, Deu 22:9, Deu 22:10. Much of this we met with before, Lev 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.
V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num 15:38, Num 15:39), is here repeated, Deu 22:12. By these they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, Deu 22:11.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–12. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 2
There it is perhaps guessing at the disparity between the animals. It is at the same time showing clearly that we must not wrong any of those from other races by bringing them under the same yoke when we have nothing against them apart from their foreignness, for which they are not responsible, which is not an immoral trait and does not spring from one. It is my view that this is an allegory, meaning that we should not share the cultivation of the Logos on equal terms between pure and impure, faithful and faithless, as the ox is accounted a clean animal and the donkey unclean.
Gregory of NyssaAD 395
ON THE CHRISTIAN MODE OF LIFE
What does Scripture mean by these riddles? That it is not right for evil and virtue to grow together in the same soul. Nor is it right, dividing one’s life between opposites, to reap thorns and grain from the same soul. Nor is it right for the bride of Christ to commit adultery with the enemies of Christ or to bear light in the womb and beget darkness.
PateriusAD 606
EXPOSITION OF THE OLD AND NEW TESTAMENT, DEUTERONOMY 10
Man is forbidden to plow with an ox and an ass at the same time. This is as if to say you should not bring together fools and the wise to hear your teaching. Otherwise you will cause the one who cannot fulfill your words to stand in the way of the one who can.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 22:10, a seemingly simple agricultural prohibition, forbids plowing with an ox and an ass together. This statute, embedded within the Deuteronomic Code's broader collection of civil and cultic laws, transcends its literal application to underscore profound principles of divine order, the maintenance of distinct categories, compassion for creation, and the wisdom inherent in choosing compatible partnerships within God's covenant community. It serves as a tangible illustration of God's desire for harmony, purity, and ethical conduct in all aspects of Israelite life.
CONTEXT
Literary Context: Deuteronomy 22 is part of a larger section (chapters 12-26) known as the Deuteronomic Code, which elaborates on the Ten Commandments and provides specific statutes for Israel's life in the Promised Land. This chapter presents a diverse collection of laws governing social and ethical conduct, including regulations concerning lost property, personal safety (e.g., building a parapet on a roof), dress codes, sexual purity, and various prohibitions against mixing different kinds. The command in Deuteronomy 22:10 is nestled among these diverse statutes, emphasizing God's concern for order, distinction, and justice in the mundane details of daily life, reinforcing the covenant relationship between Yahweh and His people.
Historical & Cultural Context: In ancient Israel, agriculture was the backbone of the economy, and plowing was a fundamental, laborious task. Oxen (cattle) were powerful, steady, and considered "clean" animals under Mosaic Law due to their cloven hooves and chewing of the cud. Donkeys (asses), while useful for transport, were generally smaller, possessed a different gait, and were considered "unclean" animals. Yoking these two distinct animals together for plowing would have been highly impractical and cruel. Their differing strengths, speeds, and temperaments would cause immense strain, inefficiency, and potential injury to both animals, particularly the weaker donkey. This prohibition reflects both a practical understanding of animal husbandry and a deeper theological commitment to maintaining God's created order and showing compassion towards all living creatures, a theme also evident in Deuteronomy 25:4.
Key Themes: The prohibition against yoking an ox and an ass together contributes to several key themes pervasive throughout Deuteronomy and the Pentateuch. Firstly, it highlights the principle of maintaining distinction and order, aligning with other laws against mixing different kinds, such as Leviticus 19:19 which forbids sowing mixed seeds or wearing mixed fabrics. This reflects God's design for order in creation and His call for Israel to be a distinct, holy people. Secondly, it underscores compassion and animal welfare, demonstrating God's care for His creation, even animals, and promoting ethical treatment. Lastly, it implicitly teaches wisdom in partnership, suggesting that endeavors are most effective and harmonious when participants are compatible in nature, strength, and purpose, a principle that extends beyond agriculture to human relationships and spiritual alliances.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Juxtaposition is central, as the "ox" and "ass" are placed side-by-side to highlight their inherent differences and the resulting disharmony when forced into a common endeavor. This specific, concrete prohibition functions as a form of case law, where a particular instance illustrates a broader, underlying principle. While literal, it carries strong symbolism and metonymy, where the physical act of "unequal yoking" represents the broader concept of incompatible partnerships or mixtures that violate divine order. The law itself is a didactic tool, teaching not only agricultural wisdom but also theological truths about God's character, His desire for order and distinction, and His compassion for all creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:10 transcends a mere agricultural regulation to reveal profound theological and ethical principles. It speaks to God's character as a God of order, who delights in distinctiveness and harmony within His creation. The prohibition against mixing an ox and an ass reflects a broader divine principle against "unnatural" or "disorderly" combinations, emphasizing the importance of maintaining boundaries and purity. This extends to the very identity of Israel as a holy nation, set apart for God, distinct from the surrounding pagan cultures and their practices. Furthermore, the law subtly conveys God's compassion, as yoking mismatched animals would cause undue suffering and inefficiency, reflecting a divine concern for the well-being of all creatures. This principle of discerning compatible partnerships and avoiding detrimental mixtures finds its ultimate spiritual echo in the New Testament.
REFLECTION AND APPLICATION
The ancient prohibition against plowing with an ox and an ass together offers timeless wisdom for contemporary life. While we no longer engage in literal ox-and-ass plowing, the underlying principle of "unequal yoking" remains profoundly relevant. It calls us to exercise discernment in all our partnerships—whether in marriage, business, ministry, or close friendships. When individuals with fundamentally different values, beliefs, goals, or spiritual commitments are yoked together in significant endeavors, it often leads to imbalance, inefficiency, and spiritual compromise. This verse challenges us to consider if our alliances are truly compatible, ensuring that they contribute to harmony, effectiveness, and spiritual integrity rather than causing strain, resentment, or a deviation from God's intended path. It encourages us to seek alignment in purpose and spirit, honoring God's design for order and purity in every facet of our lives.
Questions for Reflection
FAQ
Why is this law in the Bible? Is it just about farming?
Answer: While Deuteronomy 22:10 is literally an agricultural law, its inclusion in the Mosaic Code reveals it's far more than just about farming efficiency. It serves as a tangible example of several profound principles. Firstly, it demonstrates God's compassion for His creation, as yoking mismatched animals would cause distress and injury. Secondly, it underscores the divine principle of maintaining distinction and order within creation, paralleling other laws against mixing different kinds. God values the integrity of His created categories. Thirdly, it implicitly teaches wisdom in partnership, illustrating that endeavors are most successful and harmonious when participants are compatible in nature and purpose. Thus, it's a specific instruction that illustrates universal truths about God's character and His desire for order, purity, and ethical conduct.
Does this law apply to Christians today?
Answer: Christians are not literally bound by the Old Testament ceremonial or civil laws regarding plowing, but the underlying spiritual principles of Deuteronomy 22:10 are timeless and directly applicable. The most prominent New Testament application is found in 2 Corinthians 6:14, where Paul warns believers, "Do not be unequally yoked with unbelievers." This extends the principle from agricultural practice to spiritual, moral, and relational partnerships, particularly in marriage, business, and close friendships. The core message for Christians is to avoid deep, binding alliances with those whose fundamental values, beliefs, and ultimate purposes are at odds with their faith, as such "unequal yoking" can lead to compromise, spiritual detriment, and hinder one's walk with God.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:10, in its prohibition against unequally yoked animals, foreshadows the profound harmony and perfect alignment found exclusively in Christ. The Old Testament law, with its emphasis on distinction and purity, highlights humanity's inherent inability to be rightly "yoked" with a holy God due to sin. We are the "unclean ass," disparate in nature from the "clean ox" of divine righteousness. However, Jesus Christ, the spotless Lamb of God, perfectly fulfills the law's demands for purity and order. He, through His atoning sacrifice, bridges the chasm of sin, taking upon Himself our "unclean" nature so that we might be made righteous and reconciled to God (2 Corinthians 5:21). He invites us to take His "yoke" upon us, declaring it "easy" and His "burden light" (Matthew 11:29-30), signifying a partnership of grace, where His strength perfects our weakness. In Christ, the ultimate "unequal yoking" between sinful humanity and a holy God is resolved, as He unites all things in Himself, bringing Jew and Gentile, clean and unclean, into one harmonious body (Ephesians 2:14-16), perfectly yoked to Him as the Head.