Proverbs 12:10a (Showing Mercy to Animals)

Some of the older commentators somewhat entertain me as I'm reading them. For instance, John Trapp on Proverbs 12:10a:

"There be beasts ad usum, et ad esum. Some are profitable alive, not dead, as the dog, horse, &c.; some dead, not alive, as the hog; some both, as the ox. There is a mercy to be shewed to these dumb creatures, as we see in Eleazar; [Genesis 24:32] and the contrary in Balaam, who spurred his ass till she spake. [Numbers 22:27-28] Otherwise we shall make them 'groan under the bondage of our corruption,' [Romans 8:21] and he that hears the young ravens, may hear them, for 'he is gracious.' [Exodus 22:27] The restraint that was of eating the blood of dead beasts, declared that he would not have tyranny exercised on them while they are alive."

On the other hand, Michael V. Fox writes:

"In only a few places in the Bible is humanitarian concern shown toward animals: One must not muzzle an ox when threshing (Deut 25:4). When taking eggs from a nest, one must not seize 'the mother together with the children' (Deut 22:6). A sacrificial animal must be left with its mother for seven days after birth (Exod 22:29; Lev 22:27). One must not sacrifice an animal and its offspring on the same day (Lev 22:28). One must not seethe a kid in its mother's milk (Exod 23:19b = 34:26b = Deut 14:21b; see Haran 1985). The motives for these injunctions are not transparent, but humanitarian feelings are certainly reflected in some of them. These concerns may be motivated less by sympathy for the animals' suffering (for they will still suffer) than by a sense of decency, a desire to respect the
proper order. Solicitude for one's livestock also has a practical aspect, since it is
just good husbandry to keep them well-fed; see Prov 27:23–27" (Proverbs 10-31: A New Translation, Anchor Bible Commentary).

From Bruce Waltke (The Book of Proverbs, Chapters 1-15):

The topic of sensible wealth (v. 8) now shifts from the well-earned prosperity of the righteous in contrast to feigned wealth (v. 9) to caring for, not exploiting, the worker (v. 10). A righteous person, who by definition serves others, not self (see p. 97-98), is one who knows [i.e., listens to, pays attention to, and internally empathizes with the need; see 1:2]⁵⁵ the desires [or “appetites and drives,” nepeš; see p. 90) of his animal (behēmâ). Behēmâ refers to any four-footed domesticated animal such as a horse or mule (see Neh. 12:14; Isa. 30:6; 46:1), or one of his cattle or flocks (see Lev. 1:2). The Creator has compassion for animals (cf. Deut. 11:15; Pss. 36:6b [7b]; 104:14, 17; Jon. 4:11) and in his law he commanded Israel to share his sabbaths with them (Exod. 20:10; 23:11–12; Lev. 25:1–7). The proverb probably entails an argument a minores ad maiores. If one shows mercy in the lesser creation, how much more in the greater.⁵⁶ Providing for the needs of the working ox functions in the law as a proverb for taking care of one’s workers (Deut. 25:4; 1 Cor. 9:9–10).⁵⁷ If so, there may be a connection between owning a slave (v. 9) and caring for him by anticipating his needs (v. 10).