And you shall do the same for his donkey, his cloak, or anything your brother has lost and you have found. You must not ignore it. You must do the sameThis phrase emphasizes the principle of consistency and fairness in dealing with others' property. The Hebrew root here is "עָשָׂה" (asah), meaning to do or make. It implies an active responsibility, not just a passive acknowledgment. In the context of ancient Israel, this command underscores the importance of community and mutual care, reflecting God's desire for His people to live in harmony and support one another. with his donkey
The donkey was a valuable asset in ancient times, used for transportation and labor. The Hebrew word for donkey is "חֲמוֹר" (chamor). This highlights the practical aspect of the law, addressing everyday situations where one's livelihood could be affected. The inclusion of the donkey signifies the importance of protecting not just personal belongings but also the means of one's sustenance. or his cloak
A cloak, or "שִׂמְלָה" (simlah) in Hebrew, was an essential garment, often used as a blanket at night. Losing a cloak could mean exposure to the elements and discomfort. This part of the verse illustrates the necessity of compassion and empathy, recognizing the basic needs of others and ensuring their well-being. or anything your brother loses
The term "anything" broadens the scope of the command, indicating that no lost item is too insignificant to warrant attention. The Hebrew word "אָבַד" (avad) means to lose or perish, suggesting a sense of urgency in restoring what is lost. This reflects the broader biblical principle of restoration and reconciliation, mirroring God's redemptive work. and you find
The act of finding, "מָצָא" (matsa) in Hebrew, implies a divine appointment or opportunity to do good. It suggests that God orchestrates circumstances for His people to demonstrate love and responsibility. This phrase encourages believers to be vigilant and proactive in their communities, seeking opportunities to serve and bless others. you cannot ignore it
The command not to ignore, "לֹא תוּכַל לְהִתְעַלֵּם" (lo tukhal lehit'aleim), carries a strong moral imperative. It is a call to action, urging believers to engage with the needs around them. This reflects the heart of God, who never ignores His people but is always attentive to their cries. It challenges Christians to embody this divine attentiveness in their daily lives, fostering a culture of care and responsibility. Persons / Places / Events 1. MosesThe author of Deuteronomy, delivering God's laws to the Israelites. 2. IsraelitesThe audience receiving the law, God's chosen people, preparing to enter the Promised Land. 3. Promised LandThe land of Canaan, which the Israelites are about to enter, where these laws will be applied. 4. Lost PropertyThe subject of the law, referring to items that belong to a fellow Israelite. 5. Neighbor/BrotherThe fellow Israelite whose lost property is to be returned. Teaching Points Responsibility and StewardshipAs Christians, we are called to be responsible stewards of what God has entrusted to us, including the property of others. Love in ActionReturning lost property is a practical demonstration of love and respect for our neighbor, reflecting God's love for us. Community and TrustUpholding these laws fosters a community of trust and mutual respect, essential for a healthy society. Integrity and HonestyThis command encourages us to act with integrity, even when no one is watching, as God sees our actions. Obedience to God's LawFollowing these commands is an act of obedience to God, showing our commitment to His ways. Bible Study Questions 1. How does the principle of returning lost property reflect the character of God? 2. In what ways can we apply the principle of Deuteronomy 22:3 in our modern context? 3. How does this commandment relate to the broader biblical theme of loving your neighbor? 4. What are some practical steps we can take to ensure we are acting with integrity in our daily lives? 5. How can the principles in Deuteronomy 22:3 help build a stronger community within the church? Connections to Other Scriptures Exodus 23:4-5This passage also discusses returning lost property, emphasizing the importance of helping even one's enemy. Leviticus 19:18The command to love your neighbor as yourself, which underpins the principle of returning lost property. Matthew 7:12The Golden Rule, which aligns with the principle of treating others' property with care and respect. Luke 10:25-37The Parable of the Good Samaritan, illustrating the broader application of loving one's neighbor. People Hen, MosesPlaces Beth-baal-peorTopics Able, Across, Allowed, Anything, Ass, Brother, Brother's, Cloak, Clothing, Countryman, Donkey, Findest, Garment, Hast, Hide, Ignore, Keeping, Likewise, Loses, Loseth, Lost, Manner, Mayest, Neglect, Raiment, Robe, Thus, Thyself, WithholdDictionary of Bible Themes Deuteronomy 22:1-4 8452 neighbours, duty to Deuteronomy 22:3-4 4633 donkey 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 BreadIf 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 Links Deuteronomy 22:3 NIVDeuteronomy 22:3 NLTDeuteronomy 22:3 ESVDeuteronomy 22:3 NASBDeuteronomy 22:3 KJV
Deuteronomy 22:3 Commentaries
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