TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 22:5–12. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Deuteronomy 22:12 commands the Israelites to attach fringes to the four corners of their garments, an instruction that, far from being a mere sartorial detail, served as a profound and constant visual catechism. This seemingly simple directive was designed to embed the covenant relationship with Yahweh into the fabric of daily life, compelling His people to remember and obey His commandments, thereby visibly distinguishing them as a holy nation set apart for His divine purposes and reflecting His character to the world.
Context
Literary Context
This verse is strategically placed within a larger collection of diverse laws in Deuteronomy (chapters 22-25), which prepares Israel for life in the Promised Land. These statutes encompass a wide range of civil, social, and moral regulations, from agricultural practices and property rights to sexual purity and ethical conduct. The command regarding fringes, or tzitzit, is not new to the Pentateuch, having been previously detailed in Numbers 15:37-41. Its reiteration in Deuteronomy underscores the pervasive nature of God's law, demonstrating that His will extends to every facet of human existence, from the grand principles of national governance to the intimate details of personal attire. This particular law follows a prohibition against wearing mixed fabrics in Deuteronomy 22:11, suggesting a broader theme of distinction and purity in Israelite life.
Historical & Cultural Context
In the ancient Near East, garments often carried significant symbolic weight, communicating social status, tribal identity, and even religious affiliation. The "four quarters" (Hebrew: kânâph, meaning "wing" or "corner") refer to the distinct edges or tassels of the outer garment, typically a rectangular cloak worn by both men and women as their primary covering and often as bedding at night. While other cultures might have used tassels for decorative purposes or as status symbols, Israel's fringes were unique in their divinely mandated purpose. They were not merely ornamental but served as a constant visual aid for remembering God's commandments, setting Israel apart from surrounding pagan nations whose religious practices often involved idolatry and moral depravity. The inclusion of a blue thread (techelet), as specified in Numbers 15:38, further connected the fringes to the heavens and God's dwelling, symbolizing their direct relationship with the divine King and their heavenly calling.
Key Themes
The commandment to wear fringes significantly contributes to several overarching themes central to Deuteronomy and the broader Pentateuch. Primarily, it emphasizes Remembrance and Obedience, as the fringes were explicitly designed to help the Israelites "remember all the commandments of the LORD, and do them" (Numbers 15:39). This theme of internalizing and acting upon God's word is foundational to the entire book of Deuteronomy, which repeatedly calls Israel to remember God's faithfulness and their covenant obligations. Secondly, the fringes highlight Holiness and Distinction. By wearing these unique markers, Israel visibly distinguished itself as a holy nation, set apart by God to live according to His standards, "that ye may be holy unto your God" (Numbers 15:40). This outward sign reinforced an inward commitment to living a life consecrated to the Lord. Finally, it speaks to Covenant Identity, as the fringes served as a daily, tangible reminder of their unique status as God's chosen people, bound to Him by covenant and called to reflect His character in all their ways.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to do or make, in the broadest sense and widest application." In this context, it is an imperative command, "Thou shalt make," emphasizing that the fringes were not naturally occurring or optional cultural adornments, but divinely prescribed items to be intentionally fashioned and attached. This highlights the active participation required of the Israelites in fulfilling God's command, transforming a common garment into a sacred reminder.
This word is derived from a root meaning "to twist," referring to "thread, i.e., a tassel or festoon." While commonly known by the later Hebrew term tzitzit, the word gᵉdil here specifically denotes the twisted cords or tassels themselves. These were not merely decorative but were to serve as a constant, tangible visual aid, a "fringe" that would prompt remembrance of God's law.
This term means "an edge or extremity," specifically referring to "a flap" of a garment or "a corner" of the earth. When applied to clothing, it refers to the outermost edges or corners of the outer garment. The instruction to place the fringes upon the "four quarters" ensured their prominent visibility, making them an unavoidable daily reminder and symbolizing God's law encompassing every direction and aspect of one's life.
This noun means "a cover (garment)" or figuratively, "a veiling." It refers to the outer cloak or robe that served as primary clothing and often as a blanket at night. By commanding the fringes to be placed on this essential, daily worn garment, God ensured that the reminder of His commandments would be integrated into the most fundamental aspects of Israelite life, accompanying them in all their activities and serving as a public declaration of their covenant identity.
Verse Breakdown
"Thou shalt make thee fringes"
This opening phrase functions as a direct, non-negotiable divine imperative. The use of "thou shalt make" emphasizes that this is an active, intentional command, requiring the individual Israelite to fabricate or procure these specific tassels. It highlights the personal responsibility involved in adhering to God's detailed instructions, underscoring that obedience is a conscious act of will.
"upon the four quarters of thy vesture"
This clause provides precise instructions regarding the placement of the fringes. The "four quarters" (corners or wings) of the garment signify comprehensiveness, indicating that God's law is meant to permeate every aspect of one's life and identity. The "vesture" refers to the outermost, most visible garment, ensuring that the fringes served as a public and constant reminder, not merely a hidden personal devotion.
"wherewith thou coverest [thyself]"
This final explanatory clause clarifies the nature and function of the garment. It specifies that the fringes are to be attached to the everyday outer cloak that provides covering and warmth. By linking the fringes to this essential, constantly worn item, the commandment ensured that the visual reminder of God's law would be perpetually present, interwoven with the fabric of daily existence and personal identity, accompanying the wearer in all their activities.
Literary Devices
Deuteronomy 22:12 primarily employs Symbolism. The fringes themselves are potent symbols, representing not only the individual commandments of God but also the broader covenant relationship between Yahweh and Israel. They are a tangible, visual mnemonic device, explicitly designed to trigger memory and promote obedience, as stated more fully in Numbers 15:39. The act of wearing them embodies Didacticism, as the law is being taught and reinforced through a physical, universally worn object. Furthermore, there's an element of Synecdoche, where the "vesture" (garment) serves to represent the wearer's entire person and public identity. The command ensures that the very "covering" of the Israelite, a public display, becomes a constant, silent sermon about their allegiance to God and His holy statutes, setting them apart as a distinct people.
Theological and Thematic Connections
The commandment to wear fringes is a powerful testament to God's desire for His people to live in constant, conscious awareness of His presence and His precepts. It underscores the biblical principle that faith is not merely an internal belief but must manifest in outward, tangible obedience that shapes daily life. The fringes served as a physical embodiment of the covenant, a daily call to holiness and distinction from the surrounding pagan cultures. This act of remembrance was intended to prevent spiritual forgetfulness and moral straying, ensuring that Israel's identity remained firmly rooted in their relationship with Yahweh and His revealed will. The theological thrust is clear: God's law is not burdensome but a gracious guide for flourishing, and its remembrance is vital for a life of integrity and faithfulness, fostering a deep, abiding walk with the divine.
Reflection and Application
While Christians are not under the Mosaic Law to literally wear fringes on their garments, the profound principles embedded in Deuteronomy 22:12 remain deeply relevant for believers today. The essence of the command is about cultivating a life of intentional remembrance and obedience to God's word, allowing it to shape our identity and actions from the inside out. For us, the "fringes" are not external threads but the Word of God internalized in our hearts and minds, illuminated and empowered by the Holy Spirit. We are called to live in such a way that our lives visibly reflect our allegiance to Christ, distinguishing us from the patterns and values of the world. This means actively engaging with Scripture, meditating on its truths, and seeking to apply its wisdom in every sphere of life, allowing it to govern our thoughts, words, and deeds. Our spiritual "garment" is our walk with God, and it should be adorned with the fruits of the Spirit and the righteousness of Christ, serving as a constant testimony to His transforming power and the reality of His indwelling presence.
Questions for Reflection
FAQ
What exactly are these "fringes" (tzitzit) and what was their primary purpose?
The "fringes," known in Hebrew as tzitzit (ציצת), were specific tassels or cords that the Israelites were commanded to attach to the four corners of their outer garments. As detailed in Numbers 15:38, they were to include a thread of blue (techelet), a color associated with divinity and heaven. Their primary purpose was not decorative, but mnemonic: they served as a constant, visual reminder for the Israelites to "remember all the commandments of the LORD, and do them" (Numbers 15:39). They were meant to prevent the people from straying after their own hearts and eyes, and instead to remain faithful to God's covenant and live a life of holiness.
Why did God command such a specific and seemingly minor detail about clothing?
God commanded this specific detail because in ancient cultures, clothing often carried significant symbolic meaning and was a public declaration of identity. By mandating the tzitzit, God ensured that the Israelites' identity as His covenant people, bound by His laws, was visibly and perpetually reinforced. It was a tangible way to integrate their spiritual obligations into their daily lives. The command underscored the pervasive nature of God's sovereignty and His desire for His people's holiness to be evident in every aspect of their existence, distinguishing them from the idolatrous practices of surrounding nations. It was a physical aid to spiritual discipline and remembrance, aiming for holistic obedience that permeated both public and private life.
Is the commandment to wear fringes still binding on Christians today?
No, the literal commandment to wear tzitzit is not binding on Christians today. The New Testament teaches that believers are not under the Mosaic Law as a system for salvation or justification (Romans 6:14; Galatians 3:23-25). Jesus fulfilled the Law in its entirety (Matthew 5:17), and through faith in Him, we are made righteous. However, the principles behind the tzitzit remain profoundly relevant. Christians are called to remember God's word, to live distinctively as His people (1 Peter 2:9), and to obey His commands out of love, not legal obligation (John 14:15). We are to internalize God's law, allowing the Holy Spirit to write it on our hearts (Hebrews 8:10), so that our lives become a living testimony to Christ's transforming power.
Christ-Centered Fulfillment
Deuteronomy 22:12, with its command for fringes as a constant reminder of God's law, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. The Law, in all its detailed commands and physical reminders, pointed to the need for perfect obedience and holiness, which humanity, in its fallen state, consistently failed to achieve. Jesus, however, is the embodiment of perfect obedience; He did not come to abolish the Law but to fulfill it (Matthew 5:17). He perfectly kept every command, including the spirit behind the tzitzit—a life lived in constant, conscious remembrance and devotion to the Father's will. Furthermore, the fringes themselves, as a physical covering, can be seen as a foreshadowing of the spiritual covering that Christ provides. We are now clothed in His righteousness (Isaiah 61:10; Philippians 3:9), and our identity is found not in external markers or legal adherence but in our union with Him. The Law, once external and requiring physical reminders, is now written on the hearts of believers by the Holy Spirit through the new covenant (Jeremiah 31:33; 2 Corinthians 3:3). Our "fringes" are no longer threads on a garment, but the indwelling presence of Christ, who enables us to remember and walk in His ways, living a life that glorifies God and testifies to the transforming power of the Gospel (Romans 8:4).