What does it mean that a righteous person cares for the needs of animals (Proverbs 12:10)?

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.

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).

Pastor Hofer then said: "This dog is not mad. Watch him"; and he fetched a dish of fresh water which he set before the animal. The dog licked the pastor's hand and, reassured by this kindness, drank the whole contents of the dish. "Listen, Michael," said the pastor, "'A righteous man regards the life of his beast,' the Scriptures say; but you and your brothers mistreat this poor animal in such a way that it naturally irritates him."

"Blessed the merciful for they shall obtain mercy." How God-like is man when seen in this character. What bright examples are seen in Joseph among his brethren and David when he had Saul in his power but would not smite him. Elisha also when he led the blinded Syrian soldiers to Samaria, and when the King of Israel said, "Shall I smite them?" "Thou shalt not smite them, set bread and water before them," was the answer of the man of God. Mercy is a quality which so affects man that his beast gets the benefit of it. It springs from an inward sympathy with God. In mercy He is sovereign, great, plenteous and tender.

First then we find mercy: the Lord occupied with the need of men, all that fall (that is weakness), those that be bowed down (that is oppression); then even, as he says in Jonah "and very much cattle," He it is that takes care of and provides for man and beast. But then, further, there are moral character and relationships in which He has to do with men. He is righteous in His ways, takes account of all that is due to others and also to Himself. He Himself thinks of others, for this also is righteousness in Him, and there is gracious consideration in His works - no evil. His ear too is open to the cry of those who seek Him - fulfils the desire of those who fear Him. He preserves those that love Him. He is thus interested in every want, and takes notice of all our ways. Thus the exercises of our hearts will have caused us to know Him.

The Lord did not hesitate to brand the ruler as a hypocrite, for the Lord reminded him that his own actions condemned his words, for it was common for them to release their animals from their stalls and lead them to water on the sabbath days. They considered (and rightly so) that this was proper care and consideration for animals. But these rulers refused to allow such care for a suffering woman! Perhaps they expected monetary from their animals if they were well while they had no profit from a human being healed!

Yes, He does; and that is the reason why the book of Jonah ends by informing us that there were also “much cattle” in Nineveh. Had Nineveh been destroyed, the cattle therein would have perished; but God showed mercy on the men and on the poor brute creation too.

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.

As creatures, dependent on God daily and hourly, confidence in Him as the Creator should always have characterised each one of us. For as Creator He takes thought, and has a personal care even for animals, even for all to whom He has given life (Jonah 4:11; Matt. 6:26; Luke 12:6); and how much more does He care for those who must have an everlasting existence. Worship, then, and service should unhesitatingly have been rendered to Him by all the human race (Rom. 1:25). But in this, as Daniel boldly told the heathen monarch, Belshazzar, he had grievously failed: "The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified" (Dan. 5:23). So that king, convicted by the prophet of his impiety, and of his failure as a creature, as he sat enthroned amid all the splendour of oriental sovereignty, passed away that night from earth to await, as far as we know, his doom, when he shall be summoned before the great white throne. Responsibility as a creature he could not shake off, though his failure in reference to it was enhanced by the opportunity God had offered him of profiting by the well-known history and example of his grandfather, Nebuchadnezzar.

But oh! how blessedly the character of our God shines out in this passage! The brother's ox, or his sheep, or his ass was not — to use a modern phrase — to be thrust into pound, for trespass; it was to be brought home, cared for, and restored, safe and sound, to the owner without charge for damage. And so with the raiment. How lovely is all this! How it breathes upon us the very air of the divine presence, the fragrant atmosphere of divine goodness, tenderness and thoughtful love! What a high and holy privilege for any people to have their conduct governed and their character formed by such exquisite statutes and judgements!