Exegetical and Hermeneutical Commentary of Exodus 23:4
If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
4. thine enemy’s ox ] that such a service would be rendered to a friend, is taken for granted. In Dt. the comprehensive term ‘brother,’ i.e. fellow-countryman, is employed, in accordance with the prevalent usage of that book (cf. Deu 15:2-3; Deu 15:7; Deu 15:9; Deu 15:11-12; Deu 17:15 al.).
Fuente: The Cambridge Bible for Schools and Colleges
4, 5. An enemy’s beast to be preserved from harm. These two injunctions breathe a spirit unusual in the OT. (cf., however, Lev 19:17-18), and reminding one of Mat 5:44. They are repeated in Deu 22:1-4, in an expanded form, accommodating them to the spirit and point of view of Deuteronomy. They can hardly be here in their original place; for they evidently interrupt the connexion between vv. 1 3 and vv. 6 9: they would follow better after Exo 22:24 or 27.
Fuente: The Cambridge Bible for Schools and Colleges
So far was the spirit of the law from encouraging personal revenge that it would not allow a man to neglect an opportunity of saving his enemy from loss.
Exo 23:5
The sense appears to be: If thou see the ass of thine enemy lying down under his burden, thou shalt forbear to pass by him; thou shalt help him in loosening the girths of the ass.
Fuente: Albert Barnes’ Notes on the Bible
Exo 23:4-5
Thine enemys ox.
On duties to enemies
I. That duties to enemies are enjoined (Pro 24:17; 1Th 5:15).
1. It is our duty to protect the interests of our enemy.
(1) If they are damaged, we should endeavour to retrieve them.
(2) If they are in danger of damage, we should endeavour to prevent them (Jam 5:19-20).
2. It is our duty to help the difficulties of our enemy.
(1) His mind may be in difficulties.
(2) His soul may be in difficulties.
(3) His material interests may be in difficulties.
II. That duties to enemies are difficult: and wouldest forbear to help him.
1. Such duties are against the grain of human nature.
2. Such duties are apparently against self-interest.
3. Such duties require self-denials and sacrifices.
III. That duties to enemies are rewarded (Pro 25:21-22; Mat 5:44-45; Rom 12:20).
IV. That neglect of duties to enemies is punished (Job 31:29; Pro 24:18). In conclusion–
1. Our text applies to all enmity, whether polemical, political, or national.
2. Its precepts should be obeyed, because we may be in the wrong and our enemy in the right.
3. Because God has Himself set us the sublime example. When we were enemies, we were reconciled by the death of His Son. (J. W. Burn.)
Neighbourly conduct
The horse of a pious man living in Massachusetts, North America, happening to stray into the road, a neighbour of the man who owned the horse put him into the pound. Meeting the owner soon after, he told him what he had done; And if I catch him in the road again, said he, Ill do it again. Neighbour, replied the other, not long since I looked out of my window in the night and saw your cattle in my meadow, and I drove them out and shut them in your yard; and Ill do it again. Struck with the reply, the man liberated the horse from the pound, and paid the charges himself. A soft answer turneth away wrath.
A humane disposition
In one of my temperance pilgrimages through Illinois I met a gentleman who was the companion of a dreary ride which Mr. Lincoln made in a light waggon, going the rounds of a circuit court where he had clients to look after. The weather was rainy, the road heavy with mud. Lincoln enlivened the way with anecdotes and recital, for few indeed were the incidents that relieved the tedium of the trip. At last, in wallowing through a slough, they came upon a poor hog, which was literally fast in the mud. The lawyers commented on the poor creatures pitiful condition and drove on. About half a mile was laboriously gone over, when Lincoln suddenly exclaimed, I dont know how you feel about it, but Ive got to go back and pull that pig out of the slough. His comrade laughed, thinking it merely a joke; but what was his surprise when Lincoln dismounted, left him to his reflections, and striding slowly back, like a man on stilts picking his way as his long walking implements permitted, he grappled with the drowning swine, dragged him out of the ditch, left him on its edge to recover his strength, slowly measured off the distance back to his waggon, and the two men drove on as if nothing had happened. The grand and brotherly nature which could not consent to see the lowest of animals suffer without coming to its rescue at great personal discomfort was nurtured by years of self-abnegation for the great struggle, when he should be strong enough to put a shoulder to the wheel, that should lift the chariot of State out of the mire and set a subject race upon its feet. (Frances E. Willard.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. If thou meet thine enemy’s ox – going astray] From the humane and heavenly maxim in this and the following verse, our blessed Lord has formed the following precept: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you;” Mt 5:44. A precept so plain, wise, benevolent, and useful, can receive no other comment than that which its influence on the heart of a kind and merciful man produces in his life.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So far shalt thou be from revenging his injuries, that thou shalt render good to him for them, whereby if thou dost not reconcile him, thou wilt procure peace to thyself, and honour to religion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
If thou meet thine enemy’s ox or his ass going astray,…. Or any other beast, as the Samaritan version adds; for these are only mentioned for instances, as being more common, and creatures subject to go astray; now when such as these are met going astray, so as to be in danger of being lost to the owner, though he is an enemy; or as the Targum of Jonathan,
“whom thou hatest because of a sin, which thou alone knowest in him;”
yet this was not so far to prejudice the finder of his beasts against him, as to be careless about them, to suffer them to go on without acquainting him with them, or returning them to him, as follows:
thou shalt surely bring it back to him again; whether it be an ox, or an ass, or any other beast, the law is very strong and binding upon the finder to return it to his neighbour, though an enemy, and bring it either to his field or to his farm.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 4-7:
This text forbids any discrimination in dispensing justice and mercy, even toward one’s enemy. Favorable treatment of an enemy may result in winning his friendship, see Ro 12:17-21.
This law forbids either bringing or countenancing a false accusation against anyone, whether friend or foe.
Fuente: Garner-Howes Baptist Commentary
Exo 23:4
. If thou meet thine enemy’s ox. From these two passages it is very clear that he who abstains from evil doing, is not therefore guiltless before God, unless he also studies to do good. For our brethren’s advantage ought to be so far our care, that we should be disposed mutually to aid each other as far as our means and opportunities permit. This instruction is greatly needed; because, whilst everybody is more attentive to his own advantage than he ought to be, he is willing to hold back from the assistance of others. But God brings him in guilty of theft who has injured his neighbors by his negligence; and justly, because it depended only upon him that the thing should be safe, which he knowingly and willfully suffered to perish. This duty, too, is extended even to enemies; wherefore our inhumanity is the more inexcusable, if we have not helped our friends. The sum therefore is, that believers should be kind, (127) that they may imitate their heavenly Father; and should not only bestow their labor upon the good, who are worthy of it, but should treat the unworthy also with kindness: and since many might invent means of subterfuge, God anticipates them, and commands that the beast of a person unknown should be kept until reclaimed by its owner; and lays down the same rule as to all things that may be lost.
(127) “Soyent pitoyables, et humains pour faire plaisir a chacun;” should be pitiful and humane, to show kindness to all. — Fr.
Fuente: Calvin’s Complete Commentary
(4) Thine enemys ox.The general duty of stopping stray animals and restoring them to friendly owners, expressly taught in Deu. 22:1-3, is here implied as if admitted on all hands. The legislator extends this duty to cases where the owner is our personal enemy. It was not generally recognised in antiquity that mens enemies had any claims upon them. Cicero, indeed, saysSunt autem qudam officia etiam adversus eos servanda, a quibus injuriam aceeperis (De Off. i. 11); but he stops short of enjoining active benevolence. Here and in Exo. 23:5 we have a sort of anticipation of Christianityactive kindness to an enemy being required, even when it costs us some trouble. The principle of friendliness is involvedthe germ which in Christianity blossoms out into the precept, Love your enemies.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4, 5. Enemy’s ox bring it back This statute embodies the essence of our Lord’s command to “do good to them that hate you,” (Mat 5:44,) and furnishes a most admirable illustration of it.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 23:4. If thou meet thine enemy’s ox, &c. Here the noble precept of doing good for evil, of assisting enemies, those who hate us, Exo 23:5 is strongly inculcated. Nothing can excuse us from discharging the offices of kindness and humanity, when they are wanted, and we are able to perform them, towards any of our fellow-creatures. Concerning this law, see Deu 22:1; Deu 22:30.
Fuente: Commentary on the Holy Bible by Thomas Coke
All these are so many repeated commands of one and the same rule of equity, and which the Lord Jesus hath given a full commentary of. Mat 7:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 23:4 If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.
Ver. 4. Ox or his ass going astray. ] How much more his soul. See Trapp on “ Jam 5:20 “ See Trapp on “ Jdg 1:22 “ See Trapp on “ Jdg 1:23 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
ox or his ass. Figure of speech Synecdoche (of Species), App-6, put for any kind of beast of burden.
Fuente: Companion Bible Notes, Appendices and Graphics
Deu 22:1-4, Job 31:29, Job 31:30, Pro 24:17, Pro 24:18, Pro 25:21, Mat 5:44, Luk 6:27, Luk 6:28, Rom 12:17-21, 1Th 5:15
Reciprocal: Lev 6:3 – have found Lev 19:18 – not avenge Deu 22:4 – thou shalt surely Mat 12:11 – and if Luk 10:34 – went Luk 14:5 – Which Rom 12:20 – if thine
Fuente: The Treasury of Scripture Knowledge
Exo 23:4. Thou shalt surely bring it back to him So far shalt thou be from revenging his injuries, that thou shalt render good to him for them, whereby if thou dost not reconcile him, thou wilt at least procure peace to thyself, and an honour to religion.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
23:4 If thou meet thine enemy’s ox or his ass going astray, thou shalt surely {b} bring it back to him again.
(b) If we are bound to do good to our enemies beast, how much more to our enemy himself, Mat 5:44.