Deuteronomy 22:5
A woman must not wear men's clothing, and a man must not wear women's clothing, for whoever does these things is detestable to the LORD your God.
A woman must not wear men’s clothing
The Hebrew phrase here, "כְּלִי גֶּבֶר" (keli gever), refers to articles or implements associated with a man. In ancient Israelite culture, clothing was a significant marker of gender identity and societal roles. This commandment underscores the importance of maintaining distinct gender roles as ordained by God. The cultural context of the time emphasized clear distinctions between male and female roles, which were seen as divinely instituted. This phrase can be understood as a call to honor the God-given differences between men and women, reflecting the order and purpose established in creation.

and a man must not put on women’s clothing
The Hebrew term "שִׂמְלַת אִשָּׁה" (simlat ishah) refers to garments typically worn by women. In the ancient Near East, clothing was not only functional but also symbolic of one's identity and role within the community. This prohibition serves as a safeguard against the blurring of gender distinctions, which were considered essential for the proper functioning of society. The underlying principle is the preservation of the natural order as designed by God, where men and women complement each other in their distinct roles.

For whoever does these things
This phrase highlights the seriousness of the command. The use of "whoever" indicates that this is a universal principle, not limited to a specific group or time. It suggests that the act of cross-dressing is not merely a cultural taboo but a violation of divine order. The emphasis is on the action itself, which is seen as a deliberate attempt to subvert the distinctions established by God.

is detestable to the LORD your God
The Hebrew word "תּוֹעֵבָה" (to'evah) is often translated as "abomination" or "detestable." It conveys a strong sense of moral repugnance. In the biblical context, actions deemed "detestable" are those that are fundamentally opposed to God's nature and will. This phrase underscores the gravity of the offense, as it is not merely a social or cultural issue but a matter of spiritual significance. The use of "the LORD your God" personalizes the command, reminding the Israelites of their covenant relationship with God and their obligation to uphold His standards. This serves as a call to holiness, urging believers to align their lives with God's design and purpose.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
The audience receiving the law, God's chosen people, who are being prepared to enter the Promised Land.

3. The LORD (Yahweh)
The God of Israel, who is giving these commandments to maintain holiness and order among His people.
Teaching Points
Understanding God's Order
God created male and female with distinct roles and purposes. This commandment emphasizes the importance of respecting and maintaining these distinctions as part of His divine order.

Cultural Context and Application
While the specific cultural expressions of clothing may change, the underlying principle of honoring God's created order remains relevant. Christians are called to discern how to apply this principle in their cultural context.

Holiness and Identity
This commandment is about more than clothing; it is about identity and holiness. Believers are called to reflect God's holiness in all aspects of life, including how they present themselves.

Avoiding Confusion and Deception
The prohibition against cross-dressing can be seen as a safeguard against confusion and deception regarding gender identity, which is increasingly relevant in today's society.

Respecting God's Design
By adhering to God's design for gender, believers demonstrate respect for His wisdom and sovereignty, acknowledging that His ways are higher than our own.
Bible Study Questions
1. How does Deuteronomy 22:5 reflect God's design for gender roles, and why is this important for Christians today?

2. In what ways can Christians apply the principle of maintaining gender distinctions in a modern cultural context?

3. How do the teachings in Genesis 1:27 and 1 Corinthians 11:14-15 complement the commandment in Deuteronomy 22:5?

4. What are some practical ways believers can demonstrate respect for God's created order in their daily lives?

5. How can understanding the cultural context of ancient Israel help us interpret and apply Deuteronomy 22:5 in today's world?
Connections to Other Scriptures
Genesis 1:27
This verse speaks of God creating humans as male and female, establishing a divine order and distinction in creation.

1 Corinthians 11:14-15
Paul discusses the natural order and distinctions between men and women, emphasizing the importance of maintaining these distinctions.

Leviticus 18:22
This verse addresses maintaining sexual purity and the natural order, which aligns with the theme of Deuteronomy 22:5.

Romans 1:26-27
Paul speaks about the consequences of abandoning natural relations, which can be seen as a broader context for understanding the importance of maintaining God-given distinctions.
Against Deceptions in DressD. Davies Deuteronomy 22:5
Dominion of FashionT. De Witt Talmage.Deuteronomy 22:5
Man and WomanJ. Orr Deuteronomy 22:5
The Philosophy of ClothesR.M. Edgar Deuteronomy 22:5
People
Hen, Moses
Places
Beth-baal-peor
Topics
Abomination, Anyone, Anything, Apparel, Clothing, Detests, Disgusting, Dressed, Garment, Habiliments, Man's, Men's, Pertaineth, Pertains, Robe, Wear, Woman's, Women's
Dictionary of Bible Themes
Deuteronomy 22:5

     5145   clothing
     5735   sexuality
     5745   women

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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