Deuteronomy 22:10
Do not plow with an ox and a donkey yoked together.
Sermons
A Law for the Ox and the AssJ. Marrat.Deuteronomy 22:10
The Minutiae of ConductJ. Orr Deuteronomy 22:6-12
Linsey-WoolseysR.M. Edgar Deuteronomy 22:8-12
Directions in Minor MattersD. Davies Deuteronomy 22:9-12














What was, in primitive days, matter for direct revelation from God, is now ascertained by scientific observation. Herein we learn that revelation and science spring from one origin and subserve one end - the good of men. And herein we may learn God's fatherly care for his children in the days of their infancy.

I. GREATEST FERTILITY IN NATURE IS TO BE SOUGHT. It is man's province to bring out the greatest productiveness in fields and fruit trees. Pruning, manuring, and grafting are essential. The vine needs especial care, and is susceptible of great increase of fruitfulness. So delicate is the blossom of the vine that the pollen of other plants in the vicinity, coming into contact, injures the formation of the fruit. It is a joy to God to see the trees of the field fruitful; how much more to see abundant fruitfulness in us! "Herein is our Father glorified." The least of God's commandments is profitable to observe.

II. NEEDLESS BURDENS ON ANIMALS FORBIDDEN. Every beast is appointed to be the servant of man; but man is required to act towards the inferior creation in God's stead. The burden of service laid upon oxen and asses is heavy enough; let it not be wantonly increased. Both the ox and the ass suffered from an unequal yoking in the plough. God saw the painful effect, and felt grieved. Animal feeling is a gift from God, and is intended to be for enjoyment. We may act in harmony with God, and increase that enjoyment; or we may, in part, frustrate his plan. In every act of man God takes lively interest. All day long he is approving or censuring.

III. OUR PIETY IS TO BE SEEN IN OUR RAIMENT. It is very probable that this prohibition about dress was to counteract a custom among idolaters - a custom which led to superstitious feeling. Some solid reason was at the root of the counsel, whether we can discover that reason or not. Our raiment is in some measure the exponent of our religion. If "Holiness to the Lord" is predicted as the motto to be found on the bells of the horses, so, and much more, should consecration to God be conspicuous on our dress and demeanor. Our raiment often serves as an ensign, and denotes to what party we belong - the Church or the world. If simplicity, modesty, beauty, sterling quality, be in our dress, these are ornaments of our holy faith. Whatever we do, or however we dress, be this our aim, to please God. A child will never be ashamed to acknowledge its father. - D.

Thou shalt not plow with an ox and an ass together.
There was a reason for this prohibition. The step of an ox and an ass being different, they could not pull together without causing one another much exertion and weariness. The work would be nearly twice as hard for the ox and the ass as it would be for two oxen or two asses. The law teaches us to consider differences in human beings, and not to yoke those who differ from one another to the same tasks. The law forbidding the people to plough with an ox and an ass applies to children. Injury is done to children when they are treated as though they had precisely the same bodily and mental capabilities. Children are so variously constituted, that what one boy can do with case in school work is to another boy a difficult labour. The sum in arithmetic which is to one a pleasure is to another a torture. The seemingly dull boy is not to be reproached because he cannot do what his bright companion can do. Some day the apparently stupid fellow may awake to intellectual activity, and get a long way before the boy who, for a time, made rapid progress in scholarship. The ass, which could not keep pace with the ox in dragging the plough, has sometimes developed into a steed grand as the war horse described in the Book of Job. Children should not be put to trades Irrespective of their gifts and preferences. The timid, shrinking boy should not be mated with the bold, adventurous type in employments needing a daring spirit. The bold, adventurous boy, whose heart is already on the ship's deck, and who dreams day and night of voyages over great spaces of ocean to the region of the walrus and white bear, or to the clime of the palm and the tamarind, should not be kept behind a grocer's counter. What is right for one is not necessarily right for another. Fathers and mothers should honour individuality in their boys and girls, and not fret because their children do not pull together in the same yoke. The law forbidding the Israelites to plough with an ox and an ass applies to young people. They are not to be treated religiously as though they were all in the same condition, and had all to pass through a like process to become disciples of Christ. Hard theologians and unthinking revivalists have done harm to such young people by passing on them a sweeping condemnation, and insisting that there is no true conversion without agonies of repentance and ecstasies of joy. No distinction has been made between them and those guilty of flagrant sins, and they have been cruelly yoked with the very worst of mankind. The law forbidding the Israelites to plough with an ox and an ass applies to men and women. All the members of the Church are not to be expected to manifest their religion precisely in the same way. Some are naturally lively and joyful; before their conversion they were noted for their cheerful disposition. It is as impossible for them to be dull as it is for the sun to be dull when shining in the blue of an unclouded sky. It is as impossible for them to be silent as it is for larks and linnets to be silent when May is kissing the April buds into flower. It would be as bad as yoking the ox and the ass together to insist that they must repress their jubilant feelings and be quiet as Christians whose voices are never heard in religious demonstration. It would be equally cruel to insist that those quiet Christians must break through their natural gravity, and manifest the enthusiasm which is ever pealing out song after song, hallelujah after hallelujah. Violence is not to be done to natural feeling by forcing everyone to the same kind of Christian work. The timid and retiring are not to be compelled to pull in the same yoke with the brave and bold.

(J. Marrat.)

People
Hen, Moses
Places
Beth-baal-peor
Topics
Ass, Donkey, Ox, Plough, Ploughing, Plow, Yoked
Outline
1. Of humanity toward brothers
5. The sex is to be distinguished by apparel
6. The bird is not to be taken with her young ones
8. The house must have battlements
9. Confusion is to be avoided
12. Tassels upon the vesture
13. The punishment of him who slanders his wife
22. of adultery
23. of rape
28. of fornication
30. of incest

Dictionary of Bible Themes
Deuteronomy 22:10

     4406   agriculture
     4498   ploughing
     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 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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