Exodus 23:4

KJV

If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.

KJV (with Strong's)

If thou meet {H6293} thine enemy's {H341} ox {H7794} or his ass {H2543} going astray {H8582}, thou shalt surely {H7725} bring it back {H7725} to him again {H7725}.

Complete Jewish Bible

"If you come upon your enemy's ox or donkey straying, you must return it to him

Berean Standard Bible

If you encounter your enemy’s stray ox or donkey, you must return it to him.

American Standard Version

If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.

Commentary

### SUMMARY
Exodus 23:4 presents a remarkable and counter-intuitive command within the Mosaic Law, instructing the Israelites to actively assist an adversary by returning their lost livestock. This statute transcends the natural human inclination towards animosity or indifference, demanding an act of compassion, integrity, and proactive benevolence even towards an enemy. It profoundly underscores God's standard of justice, mercy, and ethical conduct, revealing a divine expectation for His covenant people to uphold righteousness and extend kindness irrespective of personal animosity, thereby laying a foundational ethic for a just and compassionate society that mirrors divine character.

### CONTEXT
* **Literary Context:** Exodus 23:4 is strategically positioned within the "Book of the Covenant," a comprehensive collection of divine statutes and ordinances delivered by God to Moses immediately following the foundational [Ten Commandments](/exodus/20 "Exodus 20 - The Ten Commandments"). Specifically, it resides in [Exodus 23](/exodus/23 "Exodus 23 - Social and Ethical Laws"), a section primarily concerned with social justice, ethical behavior, and compassionate conduct within the Israelite community. This chapter expands upon the broader principles of the Decalogue, translating them into practical, actionable laws governing daily life, including treatment of the poor, strangers, and, significantly, enemies. The verse forms a pair with [Exodus 23:5](/exodus/23-5 "Exodus 23:5 - Helping a Fallen Animal"), which commands assistance for an enemy's fallen animal, reinforcing the principle of active benevolence. These laws collectively define the practical outworking of Israel's covenant relationship with Yahweh, demonstrating how their worship and allegiance should translate into righteous and compassionate living within society.
* **Historical & Cultural Context:** In ancient Israel, an agrarian society, livestock such as oxen and asses were not merely possessions but vital economic assets, representing wealth, labor, and sustenance for families and communities. The loss of an animal due to straying could inflict significant financial hardship and even threaten a family's survival. The command to return a lost animal, even if it belonged to an "enemy," was thus a profound ethical injunction that challenged the prevailing "eye for an eye" mentality common in ancient Near Eastern legal codes. While personal feuds, tribal conflicts, and inter-clan animosities were common, this law sought to mitigate the destructive cycle of retribution and animosity. It pushed Israel beyond mere non-aggression to a higher standard of active goodwill, fostering a more humane society and reflecting God's desire for His people to be distinct from surrounding nations, embodying a divine character that extended kindness even to those who might be considered adversaries. This principle foreshadowed later teachings, most notably Jesus' radical call to [love one's enemies](/matthew/5-44 "Matthew 5:44 - Love Your Enemies").
* **Key Themes:** Exodus 23:4 contributes significantly to several key themes within the broader Mosaic Law and the book of Exodus. Primarily, it highlights the theme of **Divine Justice and Mercy**, demonstrating that God's righteousness is not limited to punitive measures but actively promotes restorative and compassionate actions, even towards adversaries. It underscores the theme of **Covenantal Distinctiveness**, calling Israel to live by a higher ethical standard than surrounding nations, reflecting God's own character of benevolence. The command also emphasizes **Active Benevolence over Passive Indifference**, requiring proactive engagement to alleviate another's misfortune, regardless of personal feelings. Furthermore, it subtly introduces the theme of **Overcoming Animosity with Good**, suggesting that acts of kindness can de-escalate conflict and foster a more humane society, a principle that finds its fullest expression in later biblical teachings on [overcoming evil with good](/romans/12-21 "Romans 12:21 - Overcome Evil with Good").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Enemy (Hebrew, _ʼôyêb'_):** This term (H341, אֹיֵב) refers to a personal adversary, an opponent, or someone with whom one has a conflict or strained relationship, rather than a national or foreign foe. The specific use of this word underscores the challenging and counter-intuitive nature of the command: it's not merely about general benevolence but about extending kindness to someone who is personally disagreeable or hostile. This makes the act of returning the animal a deliberate, counter-cultural choice rooted in obedience to God rather than natural human inclination or convenience.
* **Going astray (Hebrew, _tâʻâh'_):** The verb (H8582, תֹּעֶה) means "to wander," "to stray," "to be lost," or "to err." It describes the vulnerable and helpless state of the animal, emphasizing its separation from its owner and the owner's potential loss. This detail implicitly evokes a sense of pity and responsibility, even when the owner is an enemy. The law appeals to a shared humanity and the recognition of another's misfortune, regardless of personal feelings or the relationship with the owner.
* **Thou shalt surely bring it back (Hebrew, _shûwb'_):** This phrase employs an emphatic infinitive absolute construction (הָשֵׁב תְּשִׁיבֶנּוּ), derived from the root (H7725, שׁוּב), which means "to turn back" or "to return." The repetition of the verb root strongly emphasizes the imperative nature of the command, translating to "you must indeed bring it back" or "you shall surely return it." This construction leaves no room for doubt or evasion, signifying that this is not a suggestion but a strict, non-negotiable obligation, underscoring the seriousness and absolute nature of the ethical demand.

#### Verse Breakdown
* **"If thou meet thine enemy's ox or his ass":** This opening clause sets the specific condition for the law, establishing the scenario. It describes an encounter with valuable livestock—an ox or an ass—which were crucial for livelihood in an agricultural society. The animals belong to a "thine enemy," a personal adversary, immediately highlighting the ethical challenge of the command.
* **"going astray":** This specifies the unfortunate state of the animals—they are lost, wandering, and separated from their owner. This detail emphasizes the misfortune of the enemy, which the law commands the Israelite to alleviate, rather than exploit or ignore. It focuses on the vulnerability and loss, appealing to a sense of responsibility.
* **"thou shalt surely bring it back to him again":** This is the direct, emphatic command. Despite the owner being an "enemy," the Israelite is obligated to actively restore the lost property. The emphatic Hebrew construction ("surely") underscores the absolute and non-negotiable nature of this duty, demonstrating a divine standard of conduct that transcends personal animosity and prioritizes justice, compassion, and the prevention of further harm or escalation of conflict.

#### Literary Devices
Exodus 23:4 primarily functions as a **Casuistic Law**, characterized by its "if... then..." structure ("If thou meet... thou shalt..."). This legal format is pervasive in the Book of the Covenant, providing specific case examples to illustrate broader ethical principles and their practical application. The verse also employs **Antithesis**, implicitly contrasting the natural human inclination towards animosity, indifference, or even Schadenfreude towards an enemy with the divine command for active benevolence and restoration. This creates a powerful ethical tension and highlights the radical nature of God's expectation. Furthermore, the command itself can be seen as a form of **Paradoxical Instruction**, as it demands an action (helping an enemy) that runs contrary to typical human behavior and societal norms of the time, challenging the conventional wisdom of retaliation or neglect. The mention of "ox or ass" serves as a **Synecdoche**, where a part (specific types of valuable livestock) represents the whole (valuable property, livelihood, or general misfortune), underscoring the economic and personal significance of the command.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:4 profoundly reveals God's character, which extends beyond retributive justice to encompass active benevolence and compassion, even towards those considered adversaries. This command challenges the natural human tendency to rejoice in an enemy's misfortune, to remain indifferent, or to seek vengeance. Instead, it demands a proactive demonstration of care, integrity, and a commitment to preventing harm, reflecting God's own kindness to the unthankful and evil. The law establishes a high moral standard for Israel, calling them to be a people whose righteousness is not merely passive adherence to rules but actively seeks the well-being of others, even those who might oppose them. This principle lays crucial groundwork for the New Testament's radical ethic of love for enemies, demonstrating a consistent divine trajectory towards reconciliation and overcoming evil with good, rooted in the very nature of God.

* [Deuteronomy 22:1-4](/deuteronomy/22-1-4 "Laws concerning lost property and helping neighbors")
* [Proverbs 25:21-22](/proverbs/25-21-22 "Feeding your enemy and heaping coals of fire")
* [Romans 12:20-21](/romans/12-20-21 "Overcoming Evil with Good")

### REFLECTION AND APPLICATION
Exodus 23:4 remains a potent and challenging command for believers today, calling us to embrace a counter-cultural ethic of active benevolence. In a world often characterized by division, animosity, and the temptation to revel in the struggles of those we dislike, this verse demands a radical shift in perspective. It compels us to move beyond passive non-aggression to proactive kindness, recognizing the inherent dignity and value of every individual, even an "enemy." This means actively seeking their good, protecting their interests, and alleviating their suffering, even when it is inconvenient, costly, or goes against our natural inclinations. Such actions are not merely acts of charity but profound demonstrations of integrity, obedience to God, and a powerful testimony to the transforming power of His love. By extending grace and help to those who oppose us, we reflect the very character of God and become agents of reconciliation in a broken world, embodying the kingdom ethic in our daily interactions.

#### Questions for Reflection
* **What does it mean for me to "meet my enemy's ox or ass going astray" in a modern context? How might this principle apply to lost reputation, financial struggles, or personal crises of those I consider adversaries in my life?**
* **What internal resistance do I feel when considering active benevolence towards someone who has wronged me or with whom I am in conflict? How can I overcome this resistance through prayer, faith, and a deeper understanding of God's character?**
* **How can my actions of kindness towards an "enemy" serve as a testimony to God's character and potentially open pathways for reconciliation, understanding, or even their spiritual transformation?**

### FAQ
**Why would God command helping an enemy? Isn't that counter-intuitive and potentially dangerous?**

Answer: Yes, from a purely human perspective, which often defaults to revenge, indifference, or self-preservation, God's command in [Exodus 23:4](/exodus/23-4 "Exodus 23:4 - Helping an Enemy's Lost Animal") is indeed counter-intuitive. However, it is deeply theological and reveals a core aspect of God's character. By commanding His people to act with kindness towards an enemy, God was teaching Israel to transcend tribalism, personal animosity, and the cycle of escalating conflict. This law was not about condoning the enemy's actions or dissolving the conflict, but about upholding fundamental principles of human dignity, property rights, and preventing further harm. It served as a practical demonstration of God's desire for His people to be distinct, reflecting His own boundless compassion, as seen in later teachings like [Luke 6:35](/luke/6-35 "Luke 6:35 - God's Kindness to the Unthankful and Evil"), where God "is kind to the unthankful and to the evil." It was a step towards a more humane and just society, even in the face of personal animosity.

### CHRIST-CENTERED FULFILLMENT
Exodus 23:4, with its radical command to extend kindness and active restoration to an enemy, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament law laid the groundwork for a higher ethic, Jesus elevated and perfected this principle, not only by teaching His followers to [love their enemies and pray for those who persecute them](/matthew/5-43-44 "Matthew 5:43-44 - Jesus' Teaching on Loving Enemies"), but by embodying this love on the cross. We, humanity, were God's enemies, alienated by our sin and hostility ([Romans 5:10](/romans/5-10 "Romans 5:10 - Reconciliation Through Christ's Death"), [Colossians 1:21](/colossians/1-21 "Colossians 1:21 - Alienated by Sin")). Yet, while we were still His adversaries, Christ "met us going astray" in our sin, spiritual lostness, and rebellion. Rather than leaving us to our fate, He actively pursued our redemption. He "surely brought us back" to God through His sacrificial death on the cross, demonstrating the ultimate act of benevolent restoration. The love Christ displayed, dying for the ungodly ([Romans 5:8](/romans/5-8 "Romans 5:8 - Christ Died for Us While We Were Still Sinners")), transcends the mere return of lost property; it is the restoration of lost souls, fulfilling the spirit of the law in a way that points to God's boundless grace and His mission of reconciliation for all humanity ([2 Corinthians 5:18-19](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - The Ministry of Reconciliation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 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.

Deuteronomy 22:4

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.

1 Thessalonians 5:15

See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].

Matthew 5:44

But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

Luke 6:27

¶ But I say unto you which hear, Love your enemies, do good to them which hate you,

Luke 6:28

Bless them that curse you, and pray for them which despitefully use you.

Romans 12:17

Recompense to no man evil for evil. Provide things honest in the sight of all men.