Exodus 23:5

KJV

If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.

KJV (with Strong's)

If thou see {H7200} the ass {H2543} of him that hateth {H8130} thee lying {H7257} under his burden {H4853}, and wouldest forbear {H2308} to help {H5800} him, thou shalt surely {H5800} help {H5800} with him.

Complete Jewish Bible

If you see the donkey which belongs to someone who hates you lying down helpless under its load, you are not to pass him by but to go and help him free it.

Berean Standard Bible

If you see the donkey of one who hates you fallen under its load, do not leave it there; you must help him with it.

American Standard Version

If thou see the ass of him that hateth thee lying under his burden, thou shalt forbear to leave him, thou shalt surely release it with him.

Commentary

### SUMMARY
Exodus 23:5, embedded within the "Book of the Covenant," delivers a profound and counter-cultural ethical instruction, mandating active compassion and practical assistance even towards one's personal adversary. This seemingly simple command to help an enemy's burdened animal transcends mere animal welfare, establishing a foundational principle of mercy, shared humanity, and radical love that anticipates later biblical teachings. It challenges believers to overcome personal animosity for the sake of alleviating suffering and fostering a higher standard of communal responsibility, reflecting God's own character.

### CONTEXT
* **Literary Context:** Exodus 23:5 is situated within the "Book of the Covenant" ([Exodus 20:22-23:33](/exodus/20-22-33 "Exodus 20:22-33 - The Book of the Covenant")), a detailed collection of laws given by God to Moses at Mount Sinai immediately following the [Ten Commandments](/exodus/20 "Exodus 20 - The Ten Commandments"). This section elaborates on the foundational principles of the Decalogue, providing statutes for Israel's civil, social, and religious life as a holy nation set apart for God. The laws in this covenant code often move beyond strict justice, promoting a higher ethical standard rooted in compassion and neighborly responsibility, reflecting God's own character. Verses immediately preceding this command deal with justice in legal matters ([Exodus 23:1-3](/exodus/23-1-3 "Exodus 23:1-3 - Justice in Legal Matters")) and the treatment of enemies ([Exodus 23:4](/exodus/23-4 "Exodus 23:4 - Returning a Lost Animal to an Enemy"), which speaks of returning a lost ox or ass to an enemy), setting the stage for the even more demanding instruction of active assistance in Exodus 23:5.
* **Historical & Cultural Context:** In the ancient Near East, donkeys (asses) were indispensable beasts of burden, vital for agriculture, trade, and transportation. An animal "lying under its burden" signified not only the animal's distress but also a significant economic loss and practical impediment for its owner. Societal norms of the time often permitted, if not encouraged, animosity towards enemies, and withholding aid could be seen as a legitimate expression of such enmity. However, this command radically subverts such norms, demanding a proactive demonstration of care that transcends personal grievances. It underscores a divine ethic that prioritizes the alleviation of suffering and the preservation of life and property, even when it benefits an adversary, thereby promoting a form of communal responsibility that overrides personal vendettas and distinguishes Israel from surrounding cultures.
* **Key Themes:** This verse powerfully contributes to several key themes within the Book of Exodus and the broader Pentateuch. It highlights the theme of **divine compassion and justice**, demonstrating God's concern for all creation and for ethical conduct that transcends human animosity. It reinforces the theme of **Israel's distinctiveness as a holy nation**, called to live by a higher moral standard than the surrounding cultures, reflecting God's character. Furthermore, it introduces the theme of **radical love and neighborly responsibility**, extending the concept of "neighbor" even to one's enemy, a principle that finds its fullest expression in later biblical teachings. This command also implicitly touches upon the theme of **stewardship over creation**, as it directly addresses the humane treatment of animals, a recurring concern in God's law (e.g., [Deuteronomy 25:4](/deuteronomy/25-4 "Deuteronomy 25:4 - Do Not Muzzle an Ox")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ass (Hebrew, _chămôwr'_):** The Hebrew word חֲמוֹר (_chămôwr_) refers specifically to a male donkey, a common and invaluable beast of burden in ancient Israel. Its inclusion highlights the practical, everyday nature of the command and emphasizes the economic and practical significance of such an animal to its owner. The distress of this animal, "lying under its burden," is the catalyst for the mandated action, making the command tangible and relatable to the daily lives of the Israelites.
* **Hateth (Hebrew, _sânêʼ'_):** The Hebrew שֹׂנֵא (_sânêʼ_) is a strong term for "your enemy" or "he who hates you," indicating genuine animosity, not merely a casual disagreement or rivalry. This choice of word underscores the radical nature of the command: the assistance is to be rendered precisely when one's natural inclination would be to ignore or even rejoice in the adversary's misfortune. It pushes beyond mere tolerance to active, compassionate engagement, challenging the deeply ingrained human tendency towards retribution.
* **Help (Hebrew, _ʻâzab'_):** The Hebrew verb עָזַב (_ʻâzab_) typically means "to loosen" or "to relinquish," but in this context, it carries the meaning of "to help" or "to assist." The phrase "thou shalt surely help" (עָזֹב תַּעֲזֹב, _ʻâzôv taʻăzôv_) employs the infinitive absolute construction, which serves to emphasize the verb. This grammatical structure conveys absolute certainty, necessity, and an undeniable obligation. It is not an optional suggestion but a firm, non-negotiable command for active, physical participation in lifting the burden, implying collaboration with the enemy if they are present.

#### Verse Breakdown
* **"If thou see the ass of him that hateth thee lying under his burden":** This opening clause establishes the condition and the observable situation. The emphasis is on direct observation ("If thou see") and the clear state of distress ("lying under his burden"). The "ass of him that hateth thee" immediately introduces the ethical dilemma, forcing the observer to confront their natural inclination towards an adversary. The animal's suffering is the immediate trigger for the divine command, setting the stage for a counter-intuitive act of kindness.
* **"and wouldest forbear to help him":** This phrase addresses the human temptation or natural inclination to withhold aid from an enemy. It acknowledges the internal struggle and the potential desire to ignore the problem or even to take satisfaction in the adversary's misfortune. The law anticipates and directly confronts this impulse, demanding a higher, divinely-inspired response that transcends personal grievances and natural human enmity.
* **"thou shalt surely help with him":** This is the definitive and emphatic command. The "surely help" (using the infinitive absolute) conveys an absolute obligation, leaving no room for evasion. The phrase "with him" suggests not merely helping the animal independently, but doing so in conjunction with the enemy, perhaps implying a shared effort to alleviate the burden. This fosters a moment of shared humanity and cooperation, potentially de-escalating animosity and promoting reconciliation, even if temporary, by forcing a common goal.

#### Literary Devices
Exodus 23:5 employs several literary devices to convey its powerful ethical message. It is structured as a **casuistic law**, typical of the Book of the Covenant, using an "If...then" (or "If...you would...then you shall") format to present a specific case and its prescribed legal outcome. This structure makes the law practical and applicable to real-life scenarios. The scenario itself utilizes **concrete imagery**—"the ass...lying under his burden"—which vividly portrays a relatable situation of distress, making the command immediately understandable and impactful. The phrase "him that hateth thee" introduces a powerful element of **antithesis** or **paradox**, setting up a stark contrast between the natural human inclination towards an enemy and the divinely mandated act of compassion. Furthermore, the Hebrew grammatical construction of the verb "help" (עָזֹב תַּעֲזֹב, _ʻâzôv taʻăzôv_) is an example of **repetition** (specifically, the infinitive absolute), which serves as a strong **emphasis** on the certainty and necessity of the action, leaving no room for ambiguity or evasion and underscoring the non-negotiable nature of the command.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 23:5 powerfully reveals God's character as one who values mercy, justice, and compassion, extending even beyond tribal or personal boundaries. This command transcends mere legalism, calling Israel to embody a divine ethic that prioritizes the alleviation of suffering and the preservation of life and property, regardless of the relationship with the owner. It demonstrates that God's concern for ethical conduct extends to the treatment of animals and, more profoundly, to the radical act of showing kindness to those who are hostile, thus laying a foundational principle for a truly holy and distinct nation. This law challenges the natural human tendency towards retribution and fosters a community where compassion can potentially overcome animosity, reflecting God's desire for reconciliation and peace even in the midst of conflict.

* [Deuteronomy 22:4](/deuteronomy/22-4 "Assisting a Fallen Animal")
* [Proverbs 25:21-22](/proverbs/25-21-22 "Feeding Your Enemy")
* [Matthew 5:43-44](/matthew/5-43-44 "Love Your Enemies")

### REFLECTION AND APPLICATION
Exodus 23:5 remains a challenging and deeply relevant command for believers today, calling us to a radical form of compassion that transcends personal biases and societal divisions. In a world often characterized by polarization and animosity, this ancient law compels us to actively seek the well-being of others, even those who may be considered adversaries or hold opposing views. It demands that our empathy translate into tangible, practical assistance, reminding us that Christian love is not merely a feeling but a sacrificial action. This could manifest in countless ways: offering help to a struggling colleague with whom you have a strained relationship, extending kindness to a neighbor with whom you disagree politically, or providing support to a community member in need regardless of their background or past actions. Furthermore, it reinforces our responsibility as stewards of creation, reminding us to care for animals and prevent their suffering, reflecting God's own care for His creatures. Ultimately, this verse challenges us to embody a divine character that prioritizes mercy and reconciliation over personal grievances, actively building bridges and alleviating burdens in a broken world, thereby demonstrating the transformative power of God's love.

#### Questions for Reflection
* **In what areas of your life do you find it most challenging to extend practical help to someone who has wronged you or holds opposing views?**
* **How can we actively cultivate a heart that prioritizes compassion and assistance over personal animosity, even when it feels difficult or goes against our natural inclinations?**
* **What practical steps can you take this week to "help with" someone you might consider an "adversary" or someone in genuine need, regardless of your relationship with them or their background?**

### FAQ
**Why would God command helping an enemy?**

Answer: This command reveals several profound aspects of God's character and His design for His people. First, it demonstrates God's universal compassion and justice, which extends even to the property and well-being of those outside one's immediate circle or those considered hostile. Second, it serves as a powerful means of preventing the escalation of conflict and promoting a higher ethical standard within the community. By requiring active assistance, even to an enemy, God fosters a climate where basic human decency and the alleviation of suffering supersede personal animosity. This counter-cultural ethic was meant to distinguish Israel from surrounding nations, showcasing a people whose morality was rooted in divine love rather than tribal vengeance. It also implicitly teaches that valuing life and preventing unnecessary suffering, whether human or animal, is a higher priority than maintaining a grudge, reflecting God's own care for all His creation, as seen in passages like [Psalm 36:6](/psalms/36-6 "God Preserves Man and Beast").

**Does this apply to animal welfare today?**

Answer: Absolutely. While the immediate context is ancient Israel, Exodus 23:5 establishes a foundational biblical principle of responsible stewardship over creation and compassion for animals. The command to alleviate the suffering of an animal, even one belonging to an enemy, underscores that God cares for all His creatures and expects humanity to do the same. This ethic translates directly into modern concerns for animal welfare, humane treatment of livestock, responsible pet ownership, and even environmental care. It teaches us that compassion is not limited to human-to-human interaction but extends to all living beings under our dominion, reflecting God's own care for His creation as seen in passages like [Proverbs 12:10](/proverbs/12-10 "A Righteous Man Regards the Life of His Beast").

### CHRIST-CENTERED FULFILLMENT
Exodus 23:5, with its radical call to help an enemy, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the Old Testament law commanded helping an enemy's animal, Jesus elevated and perfectly embodied this principle by actively loving and serving humanity, even when we were God's enemies. As [Romans 5:8](/romans/5-8 "Christ Died for Us While We Were Still Sinners") declares, "But God shows his love for us in that while we were still sinners, Christ died for us." Jesus did not merely help a burdened animal belonging to an adversary; He bore the ultimate burden of sin for those who hated Him, mocked Him, and crucified Him. His teaching to "love your enemies and pray for those who persecute you" ([Matthew 5:43-44](/matthew/5-43-44 "Love Your Enemies")) is a direct expansion and spiritualization of the spirit of Exodus 23:5, demanding a heart transformation that goes beyond outward acts of assistance. The parable of the Good Samaritan ([Luke 10:25-37](/luke/10-25-37 "The Parable of the Good Samaritan")) further illustrates this Christ-like compassion, where aid is given to a despised enemy without expectation of reciprocation. Through His cross, Christ became the ultimate "helper" for His enemies, reconciling them to God ([Colossians 1:21-22](/colossians/1-21-22 "Reconciliation Through Christ")). Believers, empowered by the Holy Spirit, are now called to live out this Christ-centered love, becoming agents of reconciliation and practical compassion in a world still burdened by animosity and division, reflecting the very heart of God.

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 22:4

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.