Vers. 6, 7.-Kindness to animals a religious duty. There is a most valuable note in Dr. Jameson's 'Commentary' on this passage. " The Hebrews," says Trapp, "reckone·d this commandment the least of all in the Mosaic Law, yet is there such a promise attached thereto." "This law," says another annotator, "teaches a spirit of mercy; it would also tend to prevent the extirpation of any species of birds which in a country producing many snakes and insects might cause serious iajury." And, on the other hand, the permission here given might also tend to prevent too rapid increase. .A.nd manifestly, here is a check put on the destructive and plundering tendencies of man, and a quiet lessou taught them that they are to regard as sacred the affectionate relation between parents and their young, which God has established in the animal world. It is not a little remarkable that we find a like promise attached to this precept as to the fifth commandment. How is this? May not the reason be thus stated? It is a duty to cultivate kindness of disposition in all respects and towards all beings. The culti- vation of uniform kindliness, whether to man or beast, will have a marked effect in the elevation of personal character, and in sweetening the surroundings of life. .And he who out of pure love an<l obedience to God shows mercy everywhere, will be himself a partaker of mercy. The following may serve as starting-points of thought. 1. The lower creatures are put at the service of man. He is permitted to have service from them and enjoyment in them. 2. This enjoyment and service which man desires in and from them are to be had only in harmony with due regard to them as the creatures of God. 3. The cultivation of kindness to all creatures is, therefore, a religious duty. And the duty of so cultivating it is not only a part of the morality of the Law, but a. part of the morality of that gospel which is for every creature. 4. :where such benevo- le1,ce is uuiversally cultivated, the seal and sign of God's approval thereof will be enjoyed. [Note the command in ver. 10, "Thou shalt not plow with an ox and an ass together." This prohibition prcvented grellt inhumanity (see Jameson, in loc,). Seo nlso marginal rcferenco for another possible intent thereof.] Vor. 8.-Risks to human life to be minimized, It is well known that " the roofs of the Israolitish houses were flat, as they mostly are in the East;" the inhabitants ofteu walked upon them. Hence it is easy to see that a danger might exist of one falling off a house, if there were no battlement, parapet, or guard of some kiud around it. .A.nd against this Moses is taught of God to warn the people. In the structure of their habitations the safety of the indwcllers is to be rigidly consulted; aml any triB.iug with human life, by the erecLiou of insecure buildings, would oxpo,e the builder tu blood-guiltiness in tho eye of God. MS TRE BoOK OF DEUTERONOMY. [en. xxn. 1-30.
I. There is in the social 'l\·orld a mutual interdependence of ml\n upon man. "We are members one of another." IT. This fact renders it possible for each man in his own department grel\tly to help or seriously to injure others. Jn no sphere is this more mauifest than in house-build- ing; in attention to the det.ails, the health and comfort of multitudes are concerned. III. God charges upon each one a due regard to the well-being of others, in distinction from a ~elfish absorption in his own imaginary interests. IV. Wherever, through neglect iu his own department, of another's good, the health, comfort, or life or men are threatened or injured, God holds the man accountable for :my mischief which may accrue. Other men may or may not be able to bring the sin l1ome to the defaulter. But "God shall bring eve1"y work into judgment; with every secret thing, whether it be good, or whether it be evil." Vers. 9, 11 ..:....Evi"l associations to be avoided. "The essence of the crime (Zeph. i. 8) consisted, not in wearing a woollen and linen robe, but in having it in a _particular form according to a favourite superstition of ancient idolatries" (Lev. xix. 19). So o.Jso as to sowing with divers seeds; it was a superstitious custom of the idolaters, and hence it is to be avoided. Note: Evil associations may make it wrona to follow or observe that which is in itself harmless. With the principle which ;nderlies this passage thus stated, compare 1 Cor. x. 23 to end. • I. God, having called his people out of the world, would have them distinct from the world. II. In carrying out this distinction in practice, Christians are bound to regard the influence which their practice will have upon others, as well as the practice itself. III. It is quite possible that (as in the case of eating meats offered to idols) there may be rites, customs, habits, in which this or that Christian could indulge without injury to himself, and yet which, owing to the force of public sentiment and opinion, would tell prejudicially upon him, and lower his influence for good. IV. When such is the case, he is to take the higher ground, not shrinking from being deemed purita.nic-and to abstain not only from that which is wrong in itself, but from much which, owing to evil associations, has about it a. suspicious look of worldliness and self-indulgence.