Chapter 22

1 Of humanity toward brethren. 5 The sex is to be distinguished by apparel. 6 The dam is not to be taken with her young ones. 8 The house must have battlement. 9 Confusion is to be avoided. 12 Fringes upon the vesture. 13 The punishment of him that slandereth his wife. 20, 22 Of adultery, 25 of rape, 28 and of fornication. 30 Incest.

1. Thy brother’s ox. Responsibility for the welfare of a friend or neighbor was strictly enjoined, and extended even to one’s enemies (Ex. 23:4). The KJV translation, “go astray,” is inadequate to the thought of the Hebrew word, which means “being driven away.” The same word is also rendered “forcing” (Deut. 20:19), “driven out” (Deut. 30:4), “drawn away” (Deut. 30:17), “driven quite” (Job 6:13). If the cattle in this instance had merely been going astray, to bring them back would have been nothing more than a matter of time and effort. But the text suggests also that in some instances they were being driven off by thieves. In such cases there was an element of personal risk, possibly involving in some instances the loss of life.

Hide thyself. Compare Isa. 58:7.

Bring them again. It was not enough to inform the owner, but effort was to be put forth to restore his property. Compare the parable of the good Samaritan (Luke 10:30–35).

2. Bring it. This might involve the care of wounded animals, and certainly their shelter and feeding, until the one holding the cattle would be able to locate the rightful owner.

3. All lost thing. The same law as in v. 1, 2 was applicable to anything a man might find. The basic principle of love for one’s neighbor included an interest in whatever affected him. Compare the teaching of Jesus on this point (Matt. 5:42–48).

4. Hide thyself. That is, slip away before he should be observed in the vicinity of the animals in distress (see Luke 10:31, 32).

Surely help. Compare Ex. 23:4, 5.

5. Not wear. This probably refers to the heathen custom—quite common in some lands today—of a simulated change of sex for immoral purposes, men wearing women’s clothes, aping their manners, and offering their bodies for immoral purposes. The word here translated “that which pertaineth” is used of many articles other than clothing, such as “jewels” (Gen. 24:53), “weapons” (Gen. 27:3), “stuff” (Gen. 31:37), “armour” (1 Sam. 14:1, 6), “bag” (1 Sam. 17:40), “furniture” (Nahum 2:9). God made man male and female, and the distinction thus ordained is to be honored and obeyed. The desire to minimize this distinction grows from low ideals and contributes to immorality.

6. The dam with the young. Or, “the mother with the young.” Presumably, the reference here is to any clean bird that may be eaten. God is considerate of the feeling and lives of His lesser creatures (Matt. 10:29; Luke 12:6), and is pleased and honored when we are also (see on Lev. 22:27). Taking the lives of any of God’s creatures in sport, or annoying them, or disturbing them unnecessarily, is unworthy of a Christian and is displeasing to God.

7. Let the dam go. This would protect the species, ensuring the preservation of bird life. Modern game laws generally reflect the principle here set forth.

8. A battlement. The flat roof of a house was to have a low parapet to protect an unwary person from falling to the street below. The roof was often used as a place for the drying of various grains and fruits, for children, and for relaxation in the cool of the evening (see Joshua 2:6; 2 Sam. 11:2; 18:24; Neh. 8:16; Matt. 10:27; Acts 10:9).

9. Divers seeds. A similar injunction had been given with respect to their fields (Lev. 19:19). This law was probably given to ensure the preservation of seed quality. Inferior varieties could easily result from crossbreeding, and against these God sought to protect His people. Scientific, selective crossbreeding was unknown.

Be defiled. Literally, “be holy,” “be sacred,” “be hallowed,” “be consecrated” (Ex. 29:21, 37; 1 Sam. 21:5; 2 Chron. 26:18; 31:6; Ezra 3:5). This term was applied to the priests and Levites, the sacrifices, the altar, to God’s person, the church, etc. Of the 589 times this word and its derivative noun form appear in the OT, this is the only instance where it is translated “be defiled.” The translators apparently misunderstood the meaning. The meaning here is that the product of the vineyard would become “holy,” that is, “forfeited to the sanctuary” (RSV). It was not to be used by the owner, and might neither be sold nor given away. He was not to benefit from it in any way.

10. An ox and an ass. The ox was a “clean” animal, and the ass “unclean.” However, this charge was probably a humane one, inasmuch as in size and strength the animals are unequal. In the East today camels and asses are sometimes yoked together.

11. Woollen and linen. See on Lev. 19:19; see also Eze. 44:17, 19; Rev. 19:8.

12. Fringes. More exactly, “tassels.” The Hebrew word thus translated is used but once more in the OT (1 Kings 7:17, “wreaths”). It is from the verb “to become great,” “to twist,” and is not the same word as that rendered “fringes” in Num. 15:37–41.

The four quarters. Or, “the four corners” (RSV; cf. Num. 15:38, “borders,” the same word in Hebrew). The “vesture,” from the verb “to cover,” was probably a rectangular outer garment resembling a cloak, still worn by the peasants of Palestine. The poor used it for a cover at night. Anciently, the Jews wore “tassels” openly on their outer garment. As this readily identified them in times of persecution, they transferred the tassels to the inner garment. Later they adopted the custom of wearing the tassels, or twisted cords, only on the small mantle worn at prayers. The dress of God’s people was to be distinctive. They were not to follow the fashions of the people among whom they lived.

13. Hate her. That is, find that he dislikes her. Apparently he had married the woman, not with any real love for her, but primarily from his physical attraction to her. Physical attraction is a most precarious basis upon which to establish a home. Unity of spirit is the only sure and abiding bond between husband and wife.

14. Occasions of speech. Literally, “lay wanton charges.” It is only a mean and selfish man who will falsely accuse his wife and ruin her reputation simply to secure the “legal” right to cast her off. Such a man should be publicly chastised (v. 18). Compare Num. 14:36, 37; Deut. 19:18, 19 on God’s attitude toward a lying report.

Not a maid. The word translated “maid” is the true term for a virgin in the absolute sense. The verse reads literally, “and not did I find in respect to her virginity.” For the same noun see vs. 15, 17, 20 (see also Lev. 21:13; etc.).

15. Tokens. From ancient times the evidence of a young woman’s virginity was treasured as proof of her unsullied youth. Immediately upon the consummation of the marriage this physical evidence (see on v. 17) was shown to the immediate relatives, who could then be called upon as material witnesses of her virginity.

In the gate. See on Gen. 19:1.

16. The damsel’s father. The mother apparently did not take an active part in the public defense, but her presence there is proof of her close interest in the case.

17. The cloth. The word translated “cloth” is the common one for “wrapper” or “mantle,” a large square cloth, usually of linen, worn as an outer garment by both men and women (used in 5; cf. Gen. 35:2; Ex. 22:26; 2 Sam. 12:20; Ruth 3:3), and used as a covering in sleep (Ex. 22:27).

18. The elders. That is, formal inquiry having been made with the presentation of the evidences, deliberation by the elders brought a decision.

Chastise. The condemned received 40 stripes by men appointed to administer the punishment (ch. 25:3). Josephus (Antiquities iv. 8. 23) says the man received 39 stripes.

19. Amerce him. “Fine him” (RSV). The fine imposed was double that which the groom usually contracted to give the bride. The word translated “amerce” also means “punish,” that is, punishment by the payment of a fine (Ex. 21:22).

Not put her away. Such an arrangement could hardly make for happy married life in the modern sense. The husband wanted to be rid of his wife, but was forced to retain her against his will. But the procedure did justify the wife and re-establish her character in the eyes of the public.

21. The door. She had disgraced her father’s house, therefore was to be punished at his door.

Stone her. Compare ch. 21:21.

Folly in Israel. The word translated “folly” is difficult to express in English. It is also rendered “vile” (Judges 19:24), and “villany” (Isa. 32:6; Jer. 29:23). It includes the ideas of disgrace, wantonness, utter senselessness.

22. Both of them die. The manner of death is not stated. Jewish tradition is that all such were strangled, but they may have been stoned, as in v. 24 (see Eze. 16:38, 40; 23:45, 47). See also the NT incident (John 8:5, 7), of a woman presumably betrothed.

23. Betrothed. This case is treated as if it were literally adultery, inasmuch as the girl was pledged to her “husband” and regarded as a married woman. Compare the case of Joseph and Mary, whose marriage ceremony had not yet taken place, but only their betrothal, yet she was spoken of as his “wife” (Matt. 1:20, 24). The Western “engagement” falls short of the solemnity and binding character of the Eastern betrothal (see 2 Sam. 3:14).

25. In the field. It was presumed that the girl was forced to submit; she was given the benefit of the doubt. There were no people near to whom she could appeal for help (v. 27), and her innocency was assumed if investigation proved nothing to the contrary (see 2 Sam. 13:11).

27. Found her. Perhaps tending the flock, or gathering herbs, or drawing water. She was presumably upon legitimate business, and overpowered.

28. Not betrothed. In this case the girl was not regarded as a wife, for there had been no betrothal ceremony, with its exchange of solemn promises and the payment of a sum of money.

They be found. Witnesses may have come upon them; or they may have confessed, in order to force the issue—owing to the opposition of their parents to their marriage.

30. His father’s wife. Compare Lev. 18:8; 20:11; see Eze. 22:10.

His father’s skirt. The passage reads, literally, “and not shall he remove the fold of the garment of his father.” This refers to the Oriental custom in which a newly married man spreads a fold of his long, skirtlike outer robe over his wife, to signify that she is his property, and that he alone has power over her person (Ruth 3:9–14; 4:10; Eze 16:8).

Ellen G. White comments

4    WM 48

5     1T 421, 457, 459