TRV
Translation
King James Version
Thou shalt not wear a garment of divers sorts, as of woollen and linen together.
Complete Jewish Bible
You are not to wear clothing woven with two kinds of thread, wool and linen together.
Geneva Bible (1599)
Thou shalt not weare a garment of diuers sorts, as of woollen and linen together.
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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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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 22:11 presents a specific and seemingly peculiar command within the Mosaic Law, prohibiting the wearing of garments woven from a mixture of wool and linen. This injunction is not an isolated rule but forms part of a broader legal framework designed to cultivate a distinct identity for the nation of Israel, emphasizing purity, order, and separation from the syncretistic practices of surrounding pagan cultures. It profoundly reflects God's desire for His covenant people to embody holiness in every facet of their existence, from profound theological principles to the most ordinary daily practices, serving as a tangible, outward expression of an inward commitment to divine standards of integrity and distinctiveness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:11 primarily employs Symbolism, where the physical garment serves as a tangible representation of a deeper theological principle and societal ideal. The "unmixed" garment symbolizes the desired purity, integrity, and distinctiveness of Israel as a holy nation, set apart for God. It is a form of Metonymy, where the specific item of clothing stands in for the identity and character of the wearer and, by extension, the entire covenant community. The command also functions as a Legal Precedent or a specific case (casus belli) within a broader category of laws against mixing "kinds" (kil'ayim), a principle found repeatedly throughout the Pentateuch (e.g., in agriculture and animal husbandry). This consistent application of the principle across diverse domains underscores its fundamental importance to God's design for order, integrity, and holiness within His creation and among His chosen people. The specificity of the sha'atnez prohibition, while part of a larger theme, highlights a particular concern with this precise combination.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly mundane command in Deuteronomy 22:11 carries profound theological weight, extending far beyond a literal dress code. It underscores God's nature as the sovereign Creator who established distinct categories and inherent order in His creation, and His desire for His people to reflect that divine order and purity in their lives. The prohibition against sha'atnez serves as a tangible, daily reminder for Israel to maintain their unique identity and to rigorously avoid syncretism—whether spiritual, cultural, or religious—with the surrounding pagan nations. It points to a God who is intimately concerned with every detail of His people's lives, calling them to an integrated holiness where outward actions and choices are a consistent reflection of inward devotion and commitment. This pervasive principle of distinctiveness, purity, and uncompromised allegiance finds resonance throughout the entire biblical narrative, emphasizing the critical importance of wholehearted devotion and the avoidance of spiritual compromise.
REFLECTION AND APPLICATION
While the literal observance of Deuteronomy 22:11 is generally understood by Christians today as part of the ceremonial law, which finds its ultimate fulfillment in Christ, the underlying principles remain profoundly relevant and spiritually enriching. This ancient command challenges contemporary believers to deeply consider where we might be "mixing" incompatible elements in our lives—subtly blending the transformative truths of Christian faith with the transient, often contradictory, values of the world. It prompts us to examine whether we are compromising divine truth for social convenience, or allowing our singular devotion to God to be diluted by competing allegiances and worldly desires. The call is to a life of unwavering spiritual integrity and distinctiveness, where our identity in Christ is not blurred or compromised by the prevailing patterns of this fallen world. We are invited to live out our faith authentically and consistently, pursuing wholehearted devotion to God in every sphere of life, ensuring that our outward actions, choices, and even our very character, genuinely reflect the inward transformation wrought by the indwelling Holy Spirit.
Questions for Reflection
FAQ
Why specifically wool and linen? Were other mixed fabrics allowed?
Answer: The prohibition in Deuteronomy 22:11 and Leviticus 19:19 is highly specific to the combination of wool and linen, known as sha'atnez. Other mixed fabrics, such as cotton and silk, were generally permissible and are not mentioned in these prohibitions. The unique proscription against wool (animal-derived) and linen (plant-derived) might symbolize the mixing of distinct categories within creation, reflecting God's established order. Alternatively, it could have been to prevent imitation of specific pagan cultic garments or practices where these particular materials held special significance in rituals. The biblical text itself does not provide an explicit theological reason, but the overarching emphasis is on maintaining distinctiveness and purity as a fundamental aspect of Israel's covenant identity before Yahweh.
Doesn't the Bible say priests wore linen and wool? Is that a contradiction?
Answer: This is an insightful question that highlights an important nuance within the Mosaic Law. While the general Israelite populace was forbidden from wearing sha'atnez, the garments of the high priest, such as the ephod and its accompanying breastplate, were divinely ordained to include both linen and wool, specifically "fine twined linen" and "gold, blue, purple, and scarlet material" (Exodus 28:6, Exodus 39:29). This is not a contradiction but rather a divinely sanctioned exception that underscores the sacred, set-apart nature of the priestly garments. These were not for common wear but were consecrated for a specific, holy purpose in the service of God within the Tabernacle. This exception reinforces the idea that God's laws are rooted in His sovereign will and His unique purposes for different aspects of His people's lives, demonstrating that the prohibition for the general populace was not based on an inherent impurity of the materials themselves, but on a specific command for distinctiveness in common life.
Is Deuteronomy 22:11 still binding for Christians today?
Answer: No, the literal command in Deuteronomy 22:11 is generally understood by Christians as part of the Mosaic ceremonial law, which has been fulfilled in the person and work of Jesus Christ (Matthew 5:17, Colossians 2:16-17). The New Covenant, established through Christ's sacrifice, emphasizes an internal transformation and spiritual purity over external ritualistic observances. While the literal command is not binding, the underlying principles of this law—such as distinctiveness, purity, integrity, and avoiding spiritual syncretism—remain profoundly relevant for believers today. We are called to live distinctively as God's people in the world, reflecting His holiness and righteousness (1 Peter 1:16), and to avoid the blending of Christian faith with worldly values that contradict God's truth (2 Corinthians 6:14).
CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:11, with its seemingly particular prohibition against mixed fabrics, points profoundly to Christ and the transformative nature of the New Covenant. While an obscure ceremonial law, it embodies the foundational principles of purity, distinctiveness, and unadulterated holiness that find their ultimate and perfect fulfillment in Jesus. Christ Himself is the perfectly "unmixed" Son of God, fully divine and fully human, yet utterly without sin, representing the absolute purity and integrity that the Law could only foreshadow. He is the unblemished Lamb of God, whose perfect sacrifice atones for sin (1 Peter 1:18-19), making us holy and distinct in God's sight. Under the New Covenant, the emphasis shifts from external regulations to an internal, spiritual transformation. Believers are now clothed in the righteousness of Christ (Philippians 3:9), and the call to be "unmixed" becomes a profound spiritual reality: to live a life undivided in devotion to God, free from the entanglements of sin and the compromises of the world (Romans 12:2). Through the empowering presence of the Holy Spirit, we are enabled to pursue true holiness, reflecting the divine order and purity that the ancient law could only symbolize, thereby fulfilling its deepest spiritual intent in the life of every believer.