Deuteronomy 22:2
If your brother does not live near you, or if you do not know who he is, you are to take the animal home to remain with you until your brother comes seeking it; then you can return it to him.
If your brother
The term "brother" in this context extends beyond biological relationships, encompassing fellow Israelites and, by extension, members of the community of faith. The Hebrew word "אָח" (ach) signifies a close kinship, emphasizing the communal responsibility and interconnectedness among God's people. This reflects the broader biblical principle of loving one's neighbor and acting in their best interest, as seen throughout the Old and New Testaments.

does not live near you
This phrase acknowledges the practical challenges of ancient Israelite society, where individuals often lived in scattered settlements. The Hebrew culture was agrarian, and distances between homes could be significant. This provision ensures that geographical separation does not become an excuse for neglecting one's duty to a neighbor, reinforcing the importance of community and responsibility.

or you do not know who he is
In a society without modern identification systems, it was possible not to know every member of the community personally. This phrase highlights the importance of integrity and honesty in dealing with others' property. It underscores the biblical principle of stewardship, where one is called to care for what belongs to another as if it were their own, reflecting God's care for His creation.

you are to bring the animal to your house
This directive involves taking proactive steps to safeguard the property of others. The act of bringing the animal into one's home signifies a commitment to protect and preserve it. This reflects the biblical theme of hospitality and care, where one's home becomes a place of refuge and safety, not just for people but for all of God's creation.

until your brother comes to look for it
This phrase implies an expectation of eventual reconciliation and restoration. It suggests patience and hope, trusting that the rightful owner will eventually seek what is lost. This mirrors the biblical narrative of redemption, where God patiently waits for His people to return to Him, offering restoration and reconciliation.

and then you are to return it to him
The act of returning the animal is a fulfillment of justice and righteousness, core themes in the biblical narrative. It emphasizes the importance of restoring what is lost to its rightful owner, reflecting God's justice and mercy. This action is a tangible expression of the Golden Rule, to do unto others as you would have them do unto you, and it serves as a practical demonstration of love and faithfulness within the community.

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, preparing to enter the Promised Land.

3. Neighbor/Brother
Represents fellow Israelites or community members, emphasizing the importance of community responsibility.

4. Lost Animal
Symbolizes property or possessions that belong to another, highlighting the importance of stewardship and responsibility.

5. Promised Land
The context in which these laws are given, as the Israelites prepare to live in a new community under God's covenant.
Teaching Points
Community Responsibility
The law emphasizes the importance of caring for the community by safeguarding others' property.

Stewardship
Believers are called to be good stewards of what God has entrusted to them, including the property of others.

Love in Action
Returning lost property is a practical expression of love and respect for one's neighbor.

Integrity and Trustworthiness
Upholding these laws builds trust within the community and reflects God's character.

Proactive Kindness
The law encourages proactive efforts to restore what is lost, reflecting God's restorative nature.
Bible Study Questions
1. How does Deuteronomy 22:2 reflect the broader biblical principle of loving your neighbor as yourself?

2. In what ways can we apply the principle of returning lost property in our modern context?

3. How does the concept of stewardship in Deuteronomy 22:2 relate to other areas of our lives, such as time and talents?

4. What are some practical ways we can demonstrate integrity and trustworthiness in our communities today?

5. How can the Parable of the Good Samaritan in Luke 10:25-37 deepen our understanding of the command in Deuteronomy 22:2?
Connections to Other Scriptures
Exodus 23:4-5
Similar laws about returning lost property, emphasizing the continuity of God's law and the importance of community responsibility.

Leviticus 19:18
The command to love your neighbor as yourself, which underpins the principle of returning lost property.

Luke 10:25-37
The Parable of the Good Samaritan, illustrating the broader application of loving one's neighbor beyond ethnic or social boundaries.

Matthew 7:12
The Golden Rule, which aligns with the principle of treating others' property with care and respect.

Philippians 2:4
Encourages looking out for the interests of others, reflecting the spirit of the law in Deuteronomy 22:2.
A Kind HeartDeuteronomy 22:1-4
Brotherly Service in Daily LifeD. Davies Deuteronomy 22:1-4
Consideration for Man and BeastR.M. Edgar Deuteronomy 22:1-4
Fraternal ResponsibilitiesJ. Parker, D. D.Deuteronomy 22:1-4
Helping UpC. Garrett.Deuteronomy 22:1-4
Love UnfeignedJ. Orr Deuteronomy 22:1-4
Restoration of Stray Cattle and Lost GoodsJ. Wolfendale.Deuteronomy 22:1-4
People
Hen, Moses
Places
Beth-baal-peor
Topics
Beast, Bring, Brother, Countryman, Hast, Home, Isn't, Looks, Midst, Nigh, Owner, Removed, Require, Restore, Search, Seek, Seeks, Till
Dictionary of Bible Themes
Deuteronomy 22:1-2

     4684   sheep

Deuteronomy 22:1-4

     8452   neighbours, duty to

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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