What does the Bible say about pets?

Next we find men tested by their treatment of the creation which God put into subjection to the race. Indifference to one's beast is unworthy; cruelty is worse. Hence the righteous is concerned for his beast's life, while even the wicked's tender mercies are cruelty. Jehovah's tender mercies are over all His works, and the day comes when everything that has breath shall praise Him.

Here the inspired writer alleges an indisputable fact. What savage brute has not yielded to the dominion of man? What has not been subdued and become his pet or playmate? What bird of the air fierce or timorous has not bowed to his superiority and obeyed his will? Serpents even, however wily, powerful, or venomous, have been often taught harmless familiarity; while creatures of the sea have made friends and rendered homage or service to him.

A man of righteous character is properly concerned as to the welfare of his animals, while even the comparative kindness of wicked men is cruelty (v. 10). Balaam proved this when he lost his temper with his donkey when the donkey submitted to the angel of the Lord. The Lord reproved Balaam for the cruelty of lashing his donkey (Numbers 22:24-33).

That might seem as if she had gained nothing, but she has. Again He has dropped a word for her, if she be lowly enough to take it. For the last word "dogs" is not the word for the wild houseless, offal-hunting creatures of the eastern streets, but though still "dogs," yet the "little dogs," the house or pet-dogs even; such as would look, as she was doing, for something in the house. So that the way for her into blessing has really been laid open: if only she has humility enough to take it. And indeed faith and humility ― which in a sinner is repentance ― are twin companions, never to be disjoined. He that is lowly enough to take the place of dog will soon discern God's way of grace. She sees at once the steps by which He has been leading her ― "the lost," the "dog," yet the house-dog, dependent and to be cared for in some way. And then His bounteous table! perhaps she may have heard of those baskets of fragments taken up after five thousand men had been fed at it: at any rate, she did not ask, ― had no need to ask the children's loaf: the fragments ― in her humility and faith, she says, "the crumbs" ― would be enough for her: "Truth, Lord; for the dogs eat of the crumbs that fall from their masters, table."

The great difference between the rich man and the poor man is emphasized. The rich man had everything: the poor man had nothing but a little lamb which he had cared for tenderly, so that it was like a daughter to him. But when the rich man wanted a lamb to prepare a meal for a visitor, he stole the poor man's lamb in spite of having flocks of his own. In the parable there was just enough in the way of difference from David's case as to not make it too apparent. Yet the parable greatly understated the fact that David himself must be called upon to face, for the case of this rich man was not nearly so serious as that of David, who was guilty, not only of stealing, but of adultery and murder.

In general the words "soul and spirit" are used without making any distinction between them for the soul of man was formed very differently from that of animals in that God breathed into his nostrils the breath (spirit) of life, and it was thus that man became a living soul. Therefore it suffices to say soul as to man, and the other is supposed. Or, in saying spirit, in this sense the elevated character of his soul is expressed. The animal has also its natural affections, has a living soul, attaches itself, knows the persons who do it good, devotes itself to its master, loves him, will even give its life for him; but it has not that which can be in relationship with God (alas! which can set itself at enmity against Him), which can occupy itself with things outside its own nature as the master of others.

Sins of the tongue begin this section. The first relates to raising or receiving (see margin) a false report. How much mischief has been thus perpetrated, and even in the church of God! There are few who would not be horrified at the thought of raising a false report. Such a sin would be condemned by all upright minds; not even a man of the world would extenuate its guilt. But, as the margin indicates, the word has a wider meaning, and will include also the receiving of a false report. Many who would shun the first sin fall into the snare of the second. A report is heard, and is apparently true, and is circulated, whereas had any trouble been taken to verify it, its falsehood might have been detected. Christians, above all, should be careful as to this, refusing every report to another's discredit, unless vouched for by unimpeachable testimony. The responsibility is thus cast upon the hearer, as well as the repeater, of reports. If this were remembered many a slander would be nipped in the bud, many a tale-bearer unveiled, and many a breach of fellowship avoided. The antidote is found in that charity which "thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beateth all things, believeth all things, hopeth all things, endureth all things." (1 Cor. 13:5-7.) Then false testimony is condemned — a sin known by the modern name of perjury. This injunction, as well as that in the next verse, and in verses 3 and 5, would seem connected with the administration of justice. Nothing escapes the eyes of a righteous God, no evil tendency or influence, and hence He makes provision for the conduct of His people in every circumstance of their lives. It is difficult to be alone in opposition to a multitude, though the cause may be just. With the Lord before the soul it becomes simple. On the other hand, a poor man is not to be countenanced in his cause; i.e. when it is unjust, nor when it is just shall his judgment be "wrested." (v. 6.) Some are liable to influences from the rich, and some from the poor, especially in a day of democracy and contempt of lawful authority. But the heart must be free from both, and it will be free if in obedience to the word of God. Interspersed with these commands, a special direction is given concerning the ox or the ass of an enemy. The anger of the heart must not be exhibited against an enemy's cattle, nor must help be refused to the cattle of another on account of their owner's enmity; "but if thou see his ox or his ass going astray, thou shalt surely bring it back to him again; and wilt thou not, in so doing, heap coals of fire upon his head?" So, too, if an ass overburdened be met with, "though his owner hate thee, thou shalt surely help him." The compassions of God flow out to His dumb creatures, and His people should in all things be a reflex of Himself.

No wonder His judgments are said to be "a great deep." They show far deeper wisdom than man could possibly imagine. Then it is added, "0 Lord, You preserve man and beast." Thus, God cares for man in tender concern, but also the beast, for beasts are given by God for the blessing of mankind. God is the great Preserver of both.

First of all, "the whole creation" groans and travails in pain together. This was the case when the Apostle Paul wrote these words, and it certainly is so now. In these words the fist reference is to the lower creation, which has been dragged down by the fall of man. Dominion was given to Adam over all, and by his sin he ruined all. He was, so to speak, the top link, intelligently connected with the Creator, with all other links in the chain dependent on him. When he fell, all creation fell with him; animals became wild and destructive. We may not have ears to hear the groan of the lamb or kid as the leopard pounces upon it, or of the fly as, entangled in the web, it feels the spider's bite; but the groaning is there.

According to the law of mount Sinai dogs and swine are unclean animals. The Jews were explicitly forbidden to eat swine (pork) and the price of a dog was not to be brought into the house of the Lord (Lev. 11:7; Deut. 23:18). The Greeks, who did not know the holy standards of God, considered both animals as symbols of uncleanness and greediness. Dogs and swine in antiquity were not tamed pets or fully domesticated animals we know today, but they were generally free living, half-wild animals.

The dog especially in the word of God is a picture of unclean, evil and detestable people (see Psalm 22:16; Phil. 3:2; Rev. 22:15). Peter, writing to those who have a knowledge of Christianity but have turned away from it, quotes the proverb: 'The dog (is) turned to his own vomit again; and the sow that was washed to her wallowing in the mire' (2 Pet. 2:22). Dog and swine here represent natural men, who will not change, even after having known to a certain outward degree the grace of God. How different indeed are the sheep who are tame, quiet and dependant on the shepherd's care. That is why Scripture so often uses them as a picture of believers in the Lord Jesus, (see Psalm 23; John 10).