SermonIndex

Home
Bible
GNV
Deuteronomy
Chapter 23

Deuteronomy 23

Scripture
Sermons
Commentary

¹None that is hurt by bursting, or that hath his priuie member cut off, shall enter into the Congregation of the Lord.

²A bastard shall not enter into the Congregation of the Lord: euen to his tenth generation shall he not enter into the Congregation of the Lord.

³The Ammonites and the Moabites shall not enter into the Congregation of the Lord: euen to their tenth generation shall they not enter into the Congregation of the Lord for euer,

⁴Because they met you not with bread and water in the way, when yee came out of Egypt, and because they hyred against thee Balaam the sonne of Beor, of Pethor in Aram-naharaim, to curse thee.

⁵Neuerthelesse, the Lord thy God would not hearken vnto Balaam, but the Lord thy God turned the curse to a blessing vnto thee, because the Lord thy God loued thee.

⁶Thou shalt not seeke their peace nor their prosperitie all thy dayes for euer.

⁷Thou shalt not abhorre an Edomite: for he is thy brother, neither shalt thou abhorre an Egyptian, because thou wast a strager in his land.

⁸The children that are begotten of them in their thirde generation, shall enter into the Congregation of the Lord.

⁹When thou goest out with the host against thine enemies, keepe thee then from all wickednesse.

¹⁰If there be among you any that is vncleane by that which commeth to him by night, he shall goe out of the hoste, and shall not enter into the hoste,

¹¹But at euen he shall wash him selfe with water, and when the sunne is downe, he shall enter into the hoste.

¹²Thou shalt haue a place also without the hoste whither thou shalt resort,

¹³And thou shalt haue a paddle among thy weapons, and when thou wouldest sit downe without, thou shalt shalt digge therewith, and returning thou shalt couer thine excrements.

¹⁴For the Lord thy God walketh in the mids of thy campe to deliuer thee, and to giue thee thine enemies before thee: therefore thine hoste shalbe holy, that he see no filthie thing in thee and turne away from thee.

¹⁵Thou shalt not deliuer the seruant vnto his master, which is escaped from his master vnto thee.

¹⁶He shall dwell with thee, euen among you, in what place he shall chuse, in one of thy cities where it liketh him best: thou shalt not vexe him.

¹⁷There shalbe no whore of the daughters of Israel, neither shall there be a whore keeper of the sonnes of Israel.

¹⁸Thou shalt neyther bring the hyre of a whore, nor the price of a dogge into the house of the Lord thy God for any vow: for euen both these are abomination vnto the Lord thy God.

¹⁹Thou shalt not giue to vsurie to thy brother: as vsurie of money, vsurie of meate, vsurie of any thing that is put to vsurie.

²⁰Vnto a stranger thou mayest lend vpon vsurie, but thou shalt not lend vpon vsurie vnto thy brother, that the Lord thy God may blesse thee in all that thou settest thine hand to, in the land whither thou goest to possesse it.

²¹When thou shalt vowe a vowe vnto the Lord thy God, thou shalt not be slacke to paye it: for the Lord thy God will surely require it of thee, and so it should be sinne vnto thee.

²²But when thou absteinest from vowing, it shalbe no sinne vnto thee.

²³That which is gone out of thy lippes, thou shalt keepe and performe, as thou hast vowed it willingly vnto the Lord thy God: for thou hast spoken it with thy mouth.

²⁴When thou commest vnto thy neighbours vineyard, then thou mayest eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessell.

²⁵When thou commest into thy neighbours corne thou mayest plucke the eares with thine hand, but thou shalt not moue a sickle to thy neighbours corne.

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25) He that is wounded . . ., shall not enter into the congregation of the Lord--"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage. The rule was that strangers and foreigners, for fear of friendship or marriage connections with them leading the people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the general rule. The following parties were excluded from the full rights and privileges of citizenship: (1) Eunuchs--It was a very ancient practice for parents in the East by various arts to mutilate their children, with a view to training them for service in the houses of the great. (2) Bastards--Such an indelible stigma in both these instances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. (3) Ammonites and Moabites--Without provocation they had combined to engage a soothsayer to curse the Israelites; and had further endeavored, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God.

Verse 3

even to the their tenth generation shall they not enter--Many eminent writers think that this law of exclusion was applicable only to males; at all events that a definite is used for an indefinite number (Neh 13:1; Rut 4:10; Kg2 10:2). Many of the Israelites being established on the east side of Jordan in the immediate neighborhood of those people, God raised this partition wall between them to prevent the consequences of evil communications. More favor was to be shown to Edomites and Egyptians--to the former from their near relationship to Israel; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Exo 12:36). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full rights of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulness of all the persecution and ill services sustained from those two nations.

Verse 9

When the host goeth forth against thine enemies, then keep thee from every wicked thing--from the excesses incident to camp life, as well as from habits of personal neglect and impurity.

Verse 15

Thou shalt not deliver unto his master the servant which has escaped from his master unto thee--evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.

Verse 19

Thou shalt not lend upon usury to thy brother . . . Unto a stranger thou mayest lend upon usury--The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.

Verse 21

When thou shalt vow a vow--(See on Num 30:2).

Verse 24

When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure--Vineyards, like cornfields mentioned in the next verse [Deu 23:25], were often unenclosed. In vine-growing countries grapes are amazingly cheap; and we need not wonder, therefore, that all within reach of a person's arm, was free; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to the poor and wayfaring man. Next: Deuteronomy Chapter 24

Introduction

INTRODUCTION TO DEUTERONOMY 23 Orders are here given to restrain certain persons from entering into the congregation of the Lord, Deu 23:1, and to take care that there be no unclean person in the camp, or any indecent thing done in it, Deu 23:9, to protect fugitive servants, and not deliver them up to their masters, Deu 23:15 not to suffer a filthy person to be among them, or any filthy thing to be brought into the house of God for a vow, Deu 23:17, then follow some laws against usury, and for the payment of vows, Deu 23:19, and the chapter is concluded with some directions how to behave in a neighbour's vineyard, or standing corn, Deu 23:24.

Verse 1

He that is wounded in the stones,.... In any of them, not accidentally, but purposely; which are crushed and bruised by the hands of men, with a design to make him unfit for generation, or to make an eunuch of him: or that hath his privy member cut by himself or another, and is a thorough eunuch by the hands of men; for of such eunuchs that are made by men, and not born so, the law speaks; so Maimonides interprets it (f); See Gill on Mat 19:12. shall not enter into the congregation of the Lord; which is to be understood not of the sanctuary of the Lord, or of being refused admittance into the church of God, and to join in religious rites, and partake of sacred ordinances, which all Israelites, and strangers that were proselytes, had a right unto; such might bring their offerings, keep the passover, &c. Exo 12:48 nor of the commonwealth of Israel, as if unfit to be members of civil society; it cannot be thought that such defects should abridge them of their civil rights and privileges: but by the congregation is to be understood the elders, judges, and representatives of the people, that met together in some one place to execute judgment; see Num 35:12, into which such persons were not to be admitted; either because disgraceful and dishonourable, or because of the influence such defects have on their minds, they thereby becoming effeminate, irresolute, and wanting courage, as well as in opposition to the customs and usages of the Heathens, with whom it was common to admit such persons to civil offices; hence the word eunuch is sometimes used for an officer, Gen 37:36 and elsewhere; the Jews (g) restrain this law to marriage, but unnecessarily. (f) Hilchot lssure Biah, c. 16. sect. 8. (g) Targum Jon. in loc. Misn. Yebamot, c. 8. sect. 2, 4, 5, 6. Maimon. Moreh Nevochim, par. 3. c. 49.

Verse 2

A bastard shall not enter into the congregation of the Lord,.... That is born of whoredom, as the Targum of Jonathan; and for the sake of avoiding whoredom and deterring from it was this law made, according to Maimonides (h), that adulterers might see, as he observes, that they affect their whole family with an irreparable stain, should they commit such an infamous action; though the Jews commonly interpret it of one that is born of any of those incestuous copulations forbidden in Lev 18:1 which they gather from this following upon, and being near unto one of those incests mentioned in the last verse of the preceding chapter (i); and it is a rule with them (k), that persons born of such copulations were reckoned bastards; now such an one, according to Jarchi, might not marry an Israelitish woman, or rather might not be admitted into the assembly of elders, or bear any public office. Jephthah may seem to be an objection to this, who was the son of an harlot, Jdg 11:1 which might be owing to the badness of the times, the laws of God being neglected, or to the providence of God so ordering it, who is not bound by his own laws, though men are; nor was he the son of a common harlot, nor of an incestuous person, but of his father's concubine; besides some think such only are intended who were born of strangers and not Israelites: even unto his tenth generation shall he not enter into the congregation of the Lord; which seems as if he might at the eleventh; but it is generally interpreted never, as is gathered from the following verse, and from the tenth number being an absolute and perfect one; yet according to the Jewish writers there were ways and means by which their posterity became legitimate; so they say, bastards may be purified (or legitimated), how? if one marries a servant maid, the child is a servant, who if he becomes free, (his) son is a free man (l). (h) Targum Jon. in loc. Misn. Yebamot, c. 8. sect. 2, 4, 5, 6. Maimon. Moreh Nevochim, par. 3. c. 49. (i) Bartenora in Misn. Kiddushin, c. 3. sect. 12. (k) Misn. Kiddushin, c. 3. sect. 12. & Misn. Yebamot, c. 4. sect. 13. Jarchi & Aben Ezra in loc. (l) Misn. Kiddushin, c. 3. sect. 13.

Verse 3

An Ammonite or Moabite shall not enter into the congregation of the Lord,.... Or marry an Israelitish woman, as Jarchi, and so the Targum of Jonathan,"the male Ammonites and Moabites are not fit to take a wife of the congregation of the Lord;''for the Jews restrain this to men, because it is, as Aben Ezra observes, an Ammonite, not an Ammonitess, a Moabite, not a Moabitess; they allow that females of those nations might be married to Israelites, that is, provided they were proselytesses, as Ruth was (m): even to their tenth generation, shall they not enter into the congregation of the Lord for ever; that is, not only to the tenth generation, but for ever; and this law was understood as in force in Nehemiah's time, which was more than ten generations from the making of it; though now, as these nations are no more a distinct people, they suppose it is no longer binding (n). (m) Misn. Yebamot, c. 8. sect. 3. (n) Misn. Yadaim, c. 4. sect. 4.

Verse 4

Because they met you not with bread and with water,.... To supply them therewith, either as a gift, which was a piece of humanity to strangers and travellers, or rather to sell unto them, for on no other terms did the Israelites desire their bread and their water: in the way when ye came forth out of Egypt; not as soon as they came forth from thence, for it was near forty years after; but it was while they were in the way from thence, as they were journeying to the land of Canaan, and so were travellers, and should have had kindness shown them as such; for though they needed not bread and water, God providing both for them, yet this does not excuse the inhumanity of these people: the words are to be understood by way of distribution; this charge here only belongs to the Ammonites, for it appears that the Moabites did give them bread and water for money, Deu 2:28 as what follows belongs peculiarly to the Moabites and not the Ammonites: and because they hired against thee Balaam the son of Pethor of Mesopotamia, to curse thee; this the Moabites did in conjunction with the Midianites, but the Ammonites had no concern in it; see Num 22:7, it was not therefore because the Moabites and Ammonites were born in incest that they were forbidden entrance into the congregation of the Lord; which might have been thought to have been the reason of it, these instances following upon the former, had not these reasons been assigned.

Verse 5

Nevertheless, the Lord thy God would not hearken unto Balaam,.... To his solicitations, and the methods he took to prevail on the Lord to suffer him to curse Israel, which he gladly would have done for the sake of Balak's reward: but the Lord thy God turned the curse into a blessing unto thee; in the very mouth of Balaam, as the Targum of Jonathan; for when he opened his mouth and Balak expected he would have cursed Israel, and he intended it, could he have been permitted, the Lord overruled his tongue, and put such words into his mouth, that instead of cursing Israel, he blessed him; see Num 23:11, because the Lord thy God loved thee; and therefore would not suffer them to be cursed; for whom the Lord loves they are blessed, and shall be so in time and to eternity.

Verse 6

Thou shalt not seek their peace nor their prosperity all thy days for ever. Not that they were to retain malice towards them, or indulge a spirit of revenge, or not do them any good offices in a private way, which is contrary to the law of love; nor does this contradict any offices of kindness and friendship that might be performed in a personal way: so we find that David had a kindness for Hanun the Ammonite, and showed it, though ill rewarded for it, yet is not blamed for doing it; Sa2 10:2 for these words respect not persons in a private capacity, but the people of Israel as a body politic, who, as such, were not to carry on trade and commerce with those people, nor intermarry with them, nor make leagues and enter into alliances with them; the reason of which was, because being very near neighbours to them, had there not been such a law, as a wall of partition between them, they might have become very familiar, and so have learnt their evil ways and customs, which this was designed to prevent: the Jews restrain (o) this to overtures and proclamations of peace, which they were not to make with these nations, as they were directed to do when they went out to war with others, Deu 20:10. (o) Hilchot Melachim, c. 6. sect. 6.

Verse 7

Thou shall not abhor an Edomite,.... Or an Idumean, the descendants of Esau, whose name was Edom, Gen 25:30 the Targum of Jonathan adds, "that comes to be made a proselyte"; he was not to be rejected with abhorrence, because of the old grudge between Jacob and Esau, and which was become national in their posterity: for he is thy brother; the Israelites and the Edomites were nearest akin to each other of all the nations; for Jacob and Esau were own brothers by father's and mother's side, yea, were twin brothers; the relation was very near: thou shall not abhor an Egyptian; that comes to be made a proselyte also, as the same Targum; though the Israelites were so ill used by them, their lives made bitter with hard bondage, and their male infants slain by them, and they for a long time refused their liberty to depart: because thou wast a stranger in his land: and at first received many favours and kindnesses from them, being supported and supplied with provisions during a long famine; and had one of the richest and most fruitful parts of the country assigned them to dwell in; and old favours were not to be forgotten, though they had been followed with great unkindness and cruelty.

Verse 8

The children that are begotten of them, Of such as became proselytes: shall enter into the congregation of the Lord in their third generation; not in the third generation from the time that this law was made, but from the time that any of them should embrace the true religion; their sons were the second generation, and their grandchildren the third; and such might be admitted into the congregation, and be reckoned as of them, both in their civil and church state, and be capable of serving even offices among them, and of marriage with them, as the Targum of Jonathan; which some of the Jews interpret of males only, for females, according to them, might be married immediately as soon as made proselytes, in which way they account for the lawfulness of Solomon's marriage of Pharaoh's daughter (p). (p) Vid. Kimchi in 1 Reg. 3. 1. or 1 Ki. 3. 1. & Misn. Yebamot, c. 8. sect. 3.

Verse 9

When the host goeth forth against thine enemies,.... An army of soldiers march in order to meet the enemy and fight him: then keep thee from every wicked thing; the Targum of Jonathan adds, by way of explanation,"from strange worship, uncovering of nakedness, and from shedding innocent blood;''that is, from idolatry, uncleanness of every sort, and murder; and all other wickednesses ought to be abstained from at all times by all persons, but especially by soldiers in such a circumstance, just going to battle; since sin committed weakens natural courage, as it loads the conscience with guilt; and since victory and success, which depend upon the blessing of God on arms, cannot be reasonably expected, where vices of all sorts are indulged and abound; and especially seeing such are about to expose their lives to the utmost danger, and know not but that in a few hours they must exchange this life for another, and appear before God, the Judge of all, against whom they sin; and yet how little are these things thought of by such in common! it was the wisdom of the Jewish legislature, which was of God, to inculcate such things into the minds of their soldiers.

Verse 10

If there be among you any man that is not clean,.... Any unclean person in the army, that was even ceremonially unclean in any of the instances the law makes so, one of which put for the rest is mentioned: by reason of uncleanness that chanceth him by night; through pollution by a nocturnal flux, as the Septuagint version, or a gonorrhoea, an involuntary one, occasioned by impure thoughts and imaginations in dreams; the same case as in Lev 15:16. then shall he go abroad out of the camp; out of the army, lest others should be defiled by such; they not having houses to retire to, and chambers to keep themselves in separate from others, as when at home: he shall not come within the camp; that is, not till he has done what is prescribed him in the next verse. Jarchi says, he might not come into the camp of the Levites, and much less into the camp of God.

Verse 11

But it shall be, when evening cometh on,.... When the day declines, and it is near sun setting: he shall wash himself with water; dip himself all over in water, not only wash his garments but his flesh: and when the sun is down he shall come into the camp again; and take his place and rank in the army. Now if all this was necessary on account of ceremonial uncleanness, which as much as possible was to be avoided, how much more careful were they to be of moral uncleanness, as fornication, adultery, and all sorts of debauchery and lewdness? and yet nothing more frequent among those that are of the military order; it would be well if there was no occasion for the reproach Maimonides (q) casts upon the camps of the Heathens, among whom, no doubt, he means Christians, if not principally; when he observes that these orders were given, that this might be deeply fixed in the mind of every one, that their camp ought to be holy as the sanctuary of God, and not like the camps of the Gentiles, in which abound corruptions of all kinds, transgressions, rapines, thefts, and other sins. (q) Moreh Nevochim, par. 3. c. 41.

Verse 12

Thou shalt have also a place without the camp,.... A place prepared, as the Targums of Onkelos and Jonathan, provided on purpose for the use hereafter suggested; so Ben Melech: whither thou shalt go forth abroad; to do the necessities of nature, which they were to do without the camp, not in any place they thought fit and most convenient, but what was appointed for that purpose.

Verse 13

And thou shalt have a paddle upon thy weapon,.... A nail or spike, some kind of instrument to make a hole in the ground with, which was fastened to the sword upon their loins; which was to be instead of a spade or mattock to dig with: and it shall be, when thou shall ease thyself abroad; without the camp, in the place appointed for that use, whenever nature required such an action to be performed: thou shall dig therewith; with, the paddle, an hole in the earth: the Essenes used, according to Josephus, to make it a foot deep with a spade or mattock, and to everyone that was newly admitted among them, a little pickaxe was given for that purpose (r): and shalt turn back; having eased nature: and cover that which cometh from thee; their dung, with the earth they dug out of the hole they made. This law was made to preserve modesty and decency becoming men, and not act like brute beasts, as well as cleanliness in the camp, and, the health of themselves and their fellow soldiers; and that, they might not be offensive to the smell, as well as pernicious to the health of one another; and especially for a reason that follows in Deu 23:14; so Maimonides (s) says, the intention of this law is especially cleanliness, and to avoid nastiness, filthiness, and impurities of every kind, that men might not be like the brute animals. (r) De Bello Jud. l. 2. c. 8. sect. 9. (s) Moreh Nevochim, par. 3. c. 41.

Verse 14

For the Lord thy God walketh in the midst of thy camp,.... In the tabernacle, which moved when the host marched after the camps of Judah and Reuben, and before those of Ephraim and Dan, in the midst of them: this was the position of it while in the wilderness, and afterwards when they came into the land of Canaan, and went to war with their enemies, the ark sometimes went with them, the symbol of the divine Presence; and here it is made a reason why they should avoid all uncleanness, since the holy God, or that token of his, presence, was in the midst of them: to deliver thee, and give up thine enemies before thee: to save them from falling into the hands of their enemies, and to deliver their enemies into their hands, which depended not upon their numbers, strength, and skill, but on the Presence, providence, and power of God with them; wherefore, as the above writer (t) observes, by these actions (of purity and cleanliness) God meant to confirm the faith of those that engaged in war, that the divine Majesty dwelt among them; for which reason such orders were strictly to be observed by them: therefore shall thy camp be holy; both in a moral and ceremonial sense: that he see no unclean thing in thee; whether natural, moral, or ceremonial; the word here used signifies such nakedness as is forbidden to be uncovered, Lev 18:6. Hence Maimonides (u) applies it to whoredom; for he says,"by this phrase God meant to deter and dehort from whoredom, which is too usual and common among soldiers, as long as they are absent from their own houses; that therefore we may be delivered and abstain from those impure works, God has commanded such things to be done, which may bring to our remembrance that his glory dwells in the midst of us:" and turn away from thee; and so they fall into the hands of their enemies, and become an easy prey to them, their God having forsaken them; and that this might not be their case, care should be taken not to offend him, and cause him to depart from them. (t) Moreh Nevochim, par. 3. c. 41. (u) lbid.

Verse 15

Thou shall not deliver unto his master the servant which is escaped from his master unto thee. That is, one that has been used ill by a cruel and tyrannical master, and was in danger of his life with him, or of being lamed by him, and therefore obliged to make his escape from him on that account; such an one, when he fell into the hands of an Israelite, was not to be taken and bound, and sent back to his master again, but was to be retained till his master's anger subsided; or however until inquiry could be made into the cause of the difference between him and his master, and matters be made up between them to mutual satisfaction; or if it appeared that the flight of the servant was just, and it was not safe for him to return to his master, then he was to be used as hereafter directed; for it cannot be thought that this law was made to encourage and protect every idle, disobedient, and fugitive servant, which would be very sinful and unjust: the Jewish writers generally understand it of the servants of idolaters fleeing for the sake of religion; Onkelos renders it,"a servant of the people,''of Heathen people; the Targum of Jonathan is,"thou shalt not deliver a stranger (i.e. a proselyte of righteousness, as Maimonides (w) calls this servant) into the hands of those that worship idols, but he shall be delivered by you, that he may be under the shadow of my Shechinah, because that he fled from the worship of his idol.''Jarchi makes mention of another sense; that it may be understood of"a Canaanitish servant of an Israelite that flees (from his master) without the land, where he was not obliged to go with him, and serve him against his will; but I suppose a proselyte is meant;''and much more then will this hold good of an Hebrew servant in such circumstances. Aben Ezra interprets this of a servant not an Israelite, who, in time of war, flees from his master, not an Israelite also, unto the camp of Israel, and that for the glory of the divine name which is called upon Israel; such an one, though a servant, might not be delivered to his master. (w) Hilchot Abadim, c. 8. sect. 11.

Verse 16

He shall dwell in thee, even among you,.... This seems to confirm the sense of it, being a stranger, a: proselyte servant that is here spoken of, since the law provides for his dwelling among the Israelites: in that place he shall choose, in one of thy gates, where it liketh him best: he was not to be detained by the person that took him up in his own house, or be obliged to dwell in any certain place under, a restraint, but he might take up his abode in any of the cities of Israel, which would be most for his good, profit, and advantage: thou shalt not oppress him; by words, as the Targum of Jonathan adds,"calling him a fugitive servant, or by any opprobrious name.''

Verse 17

There shall be no whore of the daughters of Israel,.... The word for "whore" is "kedeshah", which properly signifies an "holy" one; and here, by an antiphrasis, an unholy, an impure person, one that is defiled by man; See Gill on Gen 38:18. Jarchi interprets the word, one that makes herself common, that is sanctified, or set apart; that is, one that separates herself for such service, and prostitutes herself to everyone that passes by: but some understand this not of common harlots in the streets, but of sacred whores, or such as were consecrated to Heathen deities, as such there were to Venus. Strabo (x) tells us that the temple of Venus at Corinth was so rich, that more than a thousand of those sacred harlots were kept, whom men and women had devoted to that goddess; and so a multitude of the same sort were at Comana, which he calls little Corinth (y); now these of all harlots being the most abominable are forbidden to be among the daughters of Israel: nor a sodomite of the sons of Israel: by the same rule that "kedeshah" is rendered "a whore" in the preceding clause, "kadesh" should be rendered "an whoremonger" here, as in the Septuagint and Vulgate Latin versions; though Aben Ezra interprets it passively, one that is lain with, and Jarchi one that is prepared to lie with a male, that prostitutes his body in this unnatural way; and it looks as if there were such sort of persons sacred to idols, since we read of the houses of the sodomites, which were by, or rather in the house of the Lord, Kg2 23:7. (x) Geograph. l. 8. p. 261. (y) lb. l. 12. p. 385.

Verse 18

Thou shall not bring the hire of a whore,.... Which was given to her as a reward for the use of her body: or the price of a dog; not of the firstborn of a dog, the price for the redemption of it, as some; nor for the loan of a hunting dog, or a shepherd's dog for breed, as Josephus (z) interprets this law. Abarbinel understands it figuratively of a sodomite, comparable to a dog, for his uncleanness and impudence; see Rev 22:15; and the price of such an one the gain he got by the prostitution of his body to unnatural lusts; and so as the hire of a whore answers to one in Deu 23:17, the price of a dog to a sodomite here; and in this he is followed by some, nor is it a sense to be despised; though the Jews (a) understand it literally of a dog, and of the exchange of another creature with that; so Onkelos renders it,"the exchange of a dog:''now neither of these might a man bring into the house of the Lord thy God for any vow; that is, when a man vowed to offer any sacrifice to the Lord, it was not to be anything that was given to a whore as her hire; as, for instance, as Jarchi, if he gave her for her hire a lamb, it was not fit to be offered; which agrees with the Jewish (b) canons,"what is the hire of a whore? if one says to a whore, take this lamb for thy hire, though an hundred, they are all forbidden; and so if one says to his neighbour, lo, this lamb is thine, that thine handmaid may lie with my a servant, Rabbi says it is not the hire of a whore, but the wise men say it is.--If he gives her money, lo, this is free; wines, oils, and fine flour, and the like, that are offered on the altar, are forbidden; (but the commentators say (c), wheat, olives, and grapes, out of which fine flour, oil, and wine are made, are free;) if he gives her consecrated things, lo, these are free, birds, they are forbidden.''Now this law seems to be made in opposition to the customs and practices of the Phoenicians and Canaanites, whose land the Israelites were going to inhabit; whose women, as we are told (d), used to prostitute themselves in the temples of their idols, and dedicate there the hire of their bodies to their gods, thinking thereby to appease their deities and obtain good things for themselves; and the like did the. Babylonians and Assyrians; See Gill on Mic 1:7; so it is asked (e),"what is the price of a dog? if a man says to his neighbour, take this lamb for that dog; so if two partners divide, one takes ten (lambs), and the other nine and a dog; what is in lieu of the dog is forbidden, but those that are taken with him are free:''a whore and a dog are fitly put together, because both are libidinous, impure, and impudent; perhaps the vileness and baseness of the creature is chiefly regarded in this law, to keep up the credit and veneration of sacrifices as sacred things; and it may be in reference to the worship of this creature, as by the Egyptians, who are said to worship a dog, their god Anubis (f), the image of which had a dog's head on it; or to its being offered in sacrifice to idols, as it was by others; the Colophonians sacrificed the whelps of dogs to their goddess Enodius, as others did to Enyalius or Mars (g): for even both these are an abomination to the Lord thy God; both the hire of the whore and the price of the dog, when brought as a sacrifice to him; the one being a breach of the moral law, and the other tending to bring into contempt the sacrifices of the ceremonial law, if not a favouring idolatry, than which nothing is more abominable to God, who cannot endure anything evil, base, and impure. (z) Antiqu. l. 4. c. 8. sect. 9. (a) In R. Sol. Urbin. Ohel Moed, fol. 28. 2. (b) Misn. Temurah, c. 6. sect. 2, 4. (c) Maimon. & Bartenora in ib. (d) Athanasius contra Gentes, p. 21. (e) Misn. ut supra, (b)) sect. 3. (f) "Oppida tota canem venerantur", Juvenal. Satyr. 15. l. 8. "latrator Anubis", Virgil Aeneid. l. 8. prope finem. (g) Pausanias in Laconic. sive, l. 3. p. 188.

Verse 19

Thou shalt not lend upon usury to thy brother,.... One of the same nation and religion, and who is in poor and necessitous circumstances, and wants either food for himself and family, or money to carry on his husbandry, till such times as the fruits of his ground will bring him in a sufficiency for his support, and the payment of what he borrows, and which is to be lent him without any interest: as the Jews were chiefly employed in husbandry, and not merchandise, they had but little occasion to borrow, and when they did could not afford to pay interest, as persons concerned in merchandise, whose gains are great, are able to do; and it is but reasonable that such persons should; but that the Israelites, when poor and in distress, might not be bowed down under their burdens, this law is made for their relief: usury of money, usury of victuals, usury of anything that is lent upon usury; this takes in all sorts of usury, whether what is lent be money or food, or anything else, no interest was to be taken for it; See Gill on Lev 25:36; See Gill on Lev 25:37.

Verse 20

Unto a stranger thou mayest lend upon usury,.... To any Gentile, though some Jewish writers except the Edomites and Ishmaelites, as being brethren, and restrain it to the seven nations of Canaan; but it seems to design one that was not an Israelite, or a proselyte of righteousness, and especially to regard such that traded and merchandised, as the Gentiles very much did, and especially their neighbours the Phoenicians; and of such it was lawful to take interest, as it was but reasonable, when they gained much by the money they lent them, and as it is but reasonable should be the case among Christians in such circumstances; this is to be regarded not as a precept, but as a permission: but unto thy brother thou shalt not lend upon usury; which is repeated, that it might be taken notice of, and carefully observed: that the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess it; for their charity, humanity, and the kind usage of their poor brethren in distress, would not pass unnoticed by the Lord; but he would make the land they tilled fruitful, and their vineyards and oliveyards to produce abundance, and their flocks and their herds to increase greatly, which would be sufficient and more than a recompence for all that they had freely lent unto their brethren, without taking any usury of them.

Verse 21

When thou shalt vow a vow unto the Lord thy God,.... Which must be of things in a man's power to perform, and of what are lawful to be done, and according to the mind and will of God revealed in his word, and agreeably to the manner of worship prescribed by him; as that he will offer such a sacrifice, a freewill offering to him, and the like, besides what he was bound to do, or give such and such things for the repair of the sanctuary, or for the relief of the poor; See Gill on Num 30:2. This law is thought by Aben Ezra to be repeated on the mention of the hire of a whore, &c. being forbidden to be brought for a vow, Deu 23:18, thou shall not slack to pay it; or delay the payment of it, but do it immediately; since zeal and affection might abate, and there might not be hereafter an ability to perform, or death might come and prevent it; the Targum of Jonathan adds, at the three feasts, that is, of the passover, pentecost, and tabernacles; and the Jewish writers (h) say, that no man transgresses this precept respecting the delay of paying a vow, until the three feasts have passed: for the Lord thy God will surely require it of thee; exact the payment of it, and expect it, insist upon the performance of it, and punish for neglect: and it would be sin in thee; guilt of sin would be contracted, and punishment inflicted; Aben Ezra interprets it of the latter. (h) Maimon. & Bartenora in Misn. Roshhashanah, c. 1. sect. 1. & in Ediot, c. 7. sect. 4.

Verse 22

But if thou shalt forbear to vow,.... That a man might do, though there was ability; it was expected indeed that men should vow and bring freewill offerings in proportion to their ability; whether they were of the greater sort, of the herd and flock, or of fowls, or even of fine flour, these were acceptable to the Lord: but if they were not vowed and brought: it shall be no sin in thee; no charge of guilt be brought or punishment laid; it should not be reckoned a crime, nor be punishable in any respect, and especially where there was a willing mind and no ability; otherwise negligence, niggardliness, and ingratitude, are not well pleasing in the sight of God.

Verse 23

That which is gone out of thy lips thou shalt keep and perform,.... Which were in their power to perform and lawful to do; and this is observed to make them watchful and cautious, and not be rash in making vows, since, when once they were made, an exact and rigid performance of them was expected; see Ecc 5:4, even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth; be it what it will, as to the matter of it, it was to be paid, and in the manner as it was vowed and promised. Aben Ezra observes, that every vow is a freewill offering, but not every freewill offering a vow; the Targum of Jonathan enumerates the several things to be performed, sin offerings, trespass offerings, burnt offerings, and oblations of holy things, and drink offerings, and gifts of the house of the sanctuary, and alms to the poor.

Verse 24

When thou comest into thy neighbour's vineyard,.... To take a walk in it for recreation, and to see how the vines flourish, and what sort of fruit and what quantity of it they bear; being invited thither by the owner, or occasionally passing that way stepped in, and even it may be on purpose to taste the fruits of the vine and quench thirst and satisfy appetite: then thou mayest eat grapes thy fill, at thine own pleasure; as many as they would, till nature was satisfied: but thou shall not put any in thy vessel; to carry away, to be eaten by them or theirs at another time and place; they were to put none into their pockets or into their baskets, as the Targum of Jonathan, or whatsoever vessel they might have with them in the vineyard. Jarchi says, the Scripture speaks of a workman, and only at the time of gathering the grapes, when he was putting into his master's vessels, and might not put any into his own, and carry away; so the Jewish writers (i) generally interpret it of a workman only, and of his eating those things in which he works, and not of such as pass by the way; so the Targums: and there are many traditions in the Misnah (k) concerning this affair; as that by this law a workman might eat while in his work, as the ox may while it is treading out the corn, and when his work is perfect; and that he may eat of what he is employed about; only if he is at work upon figs, he may not eat of grapes, and if on grapes, he may not eat of figs; nor might he eat more than his hire came to; and that he might make a covenant for his son and daughter, servant and handmaid, adult (that they shall take money and not eat), and for his wife, because they are endowed with knowledge; but not for his son and daughter, servant and maidservant, minors, because they are not: but Josephus (l), their countryman, better interprets this law, who says, that travellers, of those that passed by the way, were not forbidden tasting ripe fruits, and even were permitted to fill themselves with them as if their own, whether they were of the country or strangers. (i) Maimon. & Bartenora in Misn. Maaserot, c. 2. sect. 7. (k) Misn. Bava Metzia, c. 7. sect. 2, 4, 5, 6. (l) Antiqu. l. 4. c. 8. sect. 21.

Verse 25

When thou comest into the standing corn of thy neighbour,.... Passest through it to go to some other place, the road lying through it, as it often does through standing corn; so Christ and his disciples are said to go through the corn, Mat 12:1; but Jarchi says this Scripture speaks of a workman also, and so the Targum of Jonathan,"when thou goest in to take thine hire according to work in thy neighbour's standing corn;''but the other sense is best, and is confirmed and illustrated by the instance given, as well as best agrees with what follows: then thou mayest pluck the ears with thine hand; the ears of wheat, and rub them, to separate the grain from the husk or beard, and eat it, as did the disciples of Christ; Luk 6:1; to satisfy hunger: but thou shall not move a sickle unto thy neighbour's standing corn to cut it down and carry any of it off; which would have been an unjust thing. Next: Deuteronomy Chapter 24

Introduction

Regulations as to the Right of Citizenship in the Congregation of the Lord - Deuteronomy 23 From the sanctification of the house and the domestic relation, to which the laws of marriage and chastity in the previous chapter pointed, Moses proceeds to instructions concerning the sanctification of their union as a congregation: he gives directions as to the exclusion of certain persons from the congregation of the Lord, and the reception of others into it (Deu 23:1-8); as to the preservation of the purity of the camp in time of war (Deu 23:9-14); as to the reception of foreign slaves into the land, and the removal of licentious persons out of it (Deu 23:15-18); and lastly, as to certain duties of citizenship (Deu 23:19-25).

Verse 1

The Right of Citizenship in the Congregation of the Lord. - Deu 23:1. Into the congregation of the Lord there was not to come, i.e., not to be received, any person who was mutilated in his sexual member. פּצוּע־דּכּה, literally wounded by crushing, i.e., mutilated in this way; Vulg. eunuchus attritis vel amputatis testiculis. Not only animals (see at Lev 22:24), but men also, were castrated in this way. שׁפכה כּרוּת was one whose sexual member was cut off; Vulg. abscisso veretro. According to Mishnah Jebam. vi. 2, "contusus דּכּה est omnis, cujus testiculi vulnerati sunt, vel certe unus eorum; exsectus (כּרוּת), cujus membrum virile praecisum est." In the modern East, emasculation is generally performed in this way (see Tournefort, Reise. ii. p. 259, and Burckhardt, Nubien, pp. 450, 451). The reason for the exclusion of emasculated persons from the congregation of Jehovah, i.e., not merely from office (officio et publico magistratu, Luth.) and from marriage with an Israelitish woman (Fag., C. a Lap., and others), but from admission into the covenant fellowship of Israel with the Lord, is to be found in the mutilation of the nature of man as created by God, which was irreconcilable with the character of the people of God. Nature is not destroyed by grace, but sanctified and transformed. This law, however, was one of the ordinances intended for the period of infancy, and has lost its significance with the spread of the kingdom of God over all the nations of the earth (Isa 56:4). Deu 23:2 So also with the ממזר, i.e., not persons begotten out of wedlock, illegitimate children generally (lxx, Vulg.), but, according to the Talmud and the Rabbins, those who were begotten in incest or adultery (cf. Ges. thes. p. 781). The etymology of the word is obscure. The only other place in which it occurs is Zac 9:6; and it is neither contracted from מוּם and זר (according to the Talmud, and Hitzig on Zac 9:6), nor from זר מעם (Geiger Urschr. p. 52), but in all probability is to be derived from a root מזר, synonymous with the Arabic word "to be corrupt, or foul." The additional clause, "not even in the tenth generation," precludes all possibility of their ever being received. Ten is the number of complete exclusion. In Deu 23:3, therefore, "for ever" is added. The reason is the same as in the case of mutilated persons, namely, their springing from a connection opposed to the divine order of the creation. Deu 23:3-8 Also no Ammonite or Moabite was to be received, not even in the tenth generation; not, however, because their forefathers were begotten in incest (Gen 19:30.), as Knobel supposes, but on account of the hostility they had manifested to the establishment of the kingdom of God. Not only had they failed to give Israel a hospitable reception on its journey (see at Deu 2:29), but they (viz., the king of the Moabites) had even hired Balaam to curse Israel. In this way they had brought upon themselves the curse which falls upon all those who curse Israel, according to the infallible word of God (Gen 12:3), the truth of which even Balaam was obliged to attest in the presence of Balak (Num 24:9); although out of love to Israel the Lord turned the curse of Balaam into a blessing (cf. Num 22-24). For this reason Israel was never to seek their welfare and prosperity, i.e., to make this an object of its care ("to seek," as in Jer 29:7); not indeed from personal hatred, for the purpose of repaying evil with evil, since this neither induced Moses to publish the prohibition, nor instigated Ezra when he put the law in force, by compelling the separation of all Ammonitish, Moabitish, and Canaanitish wives from the newly established congregation in Jerusalem (Ezr 9:12). How far Moses was from being influenced by such motives of personal or national revenge is evident, apart from the prohibition in Deu 2:9 and Deu 2:19 against making war upon the Moabites and Ammonites, from the command which follows in Deu 23:8 and Deu 23:9 with reference to the Edomites and Egyptians. These nations had also manifested hostility to the Israelites. Edom had come against them when they desired to march peaceably through his land (Num 20:18.), and the Pharaohs of Egypt had heavily oppressed them. Nevertheless, Israel as to keep the bond of kindred sacred ("he is thy brother"), and not to forget in the case of the Egyptians the benefits derived from their sojourn in their land. Their children might come into the congregation of the Lord in the third generation, i.e., the great-grandchildren of Edomites of Egyptians, who had lived as strangers in Israel (see at Exo 20:5). Such persons might be incorporated into the covenant nation by circumcision.

Verse 9

Preservation of the Purity of the Camp in Time of War. - The bodily appearance of the people was also to correspond to the sacredness of Israel as the congregation of the Lord, especially when they gathered in hosts around their God. "When thou marchest out as a camp against thine enemies, beware of every evil thing." What is meant by an "evil thing" is stated in Deu 23:10-13, viz., uncleanness, and uncleanliness of the body. Deu 23:10-11 The person who had become unclean through a nightly occurrence, was to go out of the camp and remain there till he had cleansed himself in the evening. On the journey through the desert, none but those who were affected with uncleanness of a longer duration were to be removed from the camp (Num 5:2) but when they were encamped, this law was to apply to even lighter defilements. Deu 23:12-13 The camp of war was also not to be defiled with the dirt of excrements. Outside the camp there was to be a space or place (יד, as in Num 2:17) for the necessities of nature, and among their implements they were to have a spade, with which they were to dig when they sat down, and then cover it up again. יתד, generally a plug, here a tool for sticking in, i.e., for digging into the ground. Deu 23:14 For the camp was to be (to be kept) holy, because Jehovah walked in the midst of it, in order that He might not see "nakedness of a thing," i.e., anything to be ashamed of (see at Deu 24:1) in the people, "and turn away from thee." There was nothing shameful in the excrement itself; but the want of reverence, which the people would display through not removing it, would offend the Lord and drive Him out of the camp of Israel.

Verse 15

Toleration and Non-Toleration in the Congregation of the Lord. - Deu 23:15, Deu 23:16. A slave who had escaped from his master to Israel was not to be given up, but to be allowed to dwell in the land, wherever he might choose, and not to be oppressed. The reference is to a slave who had fled to them from a foreign country, on account of the harsh treatment which he had received from his heathen master. The plural `adoniym denotes the rule.

Verse 17

On the other hand, male and female prostitutes of Israelitish descent were not to be tolerated; i.e., it was not to be allowed, that either a male or female among the Israelites should give himself up to prostitution as an act of religious worship. The exclusion of foreign prostitutes was involved in the command to root out the Canaanites. קדּשׁ and קדשׁה were persons who prostituted themselves in the worship of the Canaanitish Astarte (see at Gen 38:21). - "The wages of a prostitute and the money of dogs shall not come into the house of the Lord on account of (ל, for the more remote cause, Ewald, 217) any vow; for even both these (viz., even the prostitute and dog, not merely their dishonourable gains) are abomination unto the Lord thy God." "The hire of a whore" is what the kedeshah was paid for giving herself up. "The price of a dog" is not the price paid for the sale of a dog (Bochart, Spencer, Iken, Baumgarten, etc.), but is a figurative expression used to denote the gains of the kadesh, who was called κίναιδος by the Greeks, and received his name from the dog-like manner in which the male kadesh debased himself (see Rev 22:15, where the unclean are distinctly called "dogs").

Verse 19

Different Theocratic Rights of Citizenship. - Deu 23:19, Deu 23:20. Of his brother (i.e., his countryman), the Israelite was not to take interest for money, food, or anything else that he lent to him; but only of strangers (non-Israelites: cf. Exo 22:24 and Lev 25:36-37).

Verse 21

Vows vowed to the Lord were to be fulfilled without delay; but omitting to vow was not a sin. (On vows themselves, see at Lev and Num 30:2.) נדבה is an accusative defining the meaning more fully: in free will, spontaneously.

Verse 24

In the vineyard and cornfield of a neighbour they might eat at pleasure to still their hunger, but they were not to put anything into a vessel, or swing a sickle upon another's corn, that is to say, carry away any store of grapes or ears of corn. כּנפשׁך, according to thy desire, or appetite (cf. Deu 14:26). "Pluck the ears:" cf. Mat 12:1; Luk 6:1. - The right of hungry persons, when passing through a field, to pluck ears of corn, and rub out the grains and eat, is still recognised among the Arabs (vid., Rob. Pal. ii. 192).

Introduction

The laws of this chapter provide, I. For the preserving of the purity and honour of the families of Israel, by excluding such as would be a disgrace to them (Deu 23:1-8). II. For the preserving of the purity and honour of the camp of Israel when it was abroad (Deu 23:9-14). III. For the encouraging and entertaining of slaves who fled to them (Deu 23:15, Deu 23:16). IV. Against whoredom (Deu 23:17, Deu 23:18). V. Against usury (Deu 23:19, Deu 23:20). IV. Against the breach of vows (Deu 23:21-23). VII. What liberty a man might take in his neighbour's field and vineyard, and what not (Deu 23:23, Deu 23:25).

Verse 1

Interpreters are not agreed what is here meant by entering into the congregation of the Lord, which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation. 1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites. 2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained. 3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see Neh 13:1-2. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided. It is plain, in general, that disgrace is here put, I. Upon bastards and eunuchs, Deu 23:1, Deu 23:2. By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, Lev. 18. And, though it was not the fault of the issue, yet, to deter people from those unlawful marriages and unlawful lusts, it was very convenient that their posterity should thus be made infamous. By this rule Jephthah, though the son of a harlot, a strange woman (Jdg 11:1, Jdg 11:2), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of (Isa 56:3), yet it is here promised (Deu 23:5) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name. II. Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Gen 13:11. And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off to the tenth generation, that is, (as some think it is explained), for ever. Compare Neh 13:1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (Deu 23:6), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, Deu 2:9, Deu 2:19. 1. It was bad enough that they did not meet them with bread and water in the way (Deu 23:4), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: I was hungry, and you gave me no meat. 2. The Moabites had done worse, they hired Balaam to curse Israel, Deu 23:4. It is true God turned the curse into a blessing (Deu 23:5), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, Psa 28:4. III. The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had. If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, Deu 23:7, Deu 23:8. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them (Num 20:20), and yet "Thou shalt not abhor an Edomite, as thou must an Ammonite, for he is thy brother." Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: "Thou wast a stranger in their land, and therefore, though hardly used there, be civil to them, for old acquaintance' sake." They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance.

Verse 9

Israel was now encamped, and this vast army was just entering upon action, which was likely to keep them together for a long time, and therefore it was fit to give them particular directions for the good ordering of their camp. And the charge is in one word to be clean. They must take care to keep their camp pure from moral, ceremonial, and natural pollution. I. From moral pollution (Deu 23:9): When the host goes forth against thy enemy then look upon thyself as in a special manner engaged to keep thyself from every evil thing. 1. The soldiers themselves must take heed of sin, for sin takes off the edge of valour; guilt makes men cowards. Those that put their lives in their hands are concerned to make and keep their peace with God, and preserve a conscience void of offence; then may they look death in the face without terror. Soldiers, in executing their commission, must keep themselves from gratifying the lusts of malice, covetousness, or uncleanness, for these are wicked things - must keep themselves from the idols, or accursed things, they found in the camps they plundered. 2. Even those that tarried at home, the body of the people, and every particular person, must at that time especially keep from every wicked thing, lest by sin they provoke God to withdraw his presence from the host, and give victory to the enemy for the correcting of his own people. Times of war should be times of reformation, else how can we expect God should hear and answer our prayers for success? Psa 66:18. See Sa1 7:3. II. From ceremonial pollution, which might befal a person when unconscious of it, for which he was bound to wash his flesh in water, and look upon himself as unclean until the evening, Lev 15:16. A soldier, notwithstanding the constant service and duty he had to do in the camp, must be so far from looking upon himself as discharged from the observance of this ceremony that more was required from him than at another time; had he been at his own house, he needed only to wash his flesh, but, being in the army, he must go abroad out of the camp, as one concerned to keep it pure and ashamed of his own impurity, and not return till after sunset, Deu 23:10, Deu 23:11. By this trouble and reproach, which even involuntary pollutions exposed men to, they were taught to keep up a very great dread of all fleshly lusts. It were well if military men would consider this. III. From natural pollution; the camp of the Lord must have nothing offensive in it, Deu 23:12-14. It is strange that the divine law, or at least the solemn order and direction of Moses, should extend to a thing of this nature; but the design of it was to teach them, 1. Modesty and decorum; nature itself teaches them thus to distinguish themselves from beasts that know no shame. 2. Cleanliness, and, though not niceness, yet neatness, even in their camp. Filthiness is offensive to the senses God has endued us with, prejudicial to the health, a wrong to the comfort of human life, and an evidence of a careless slothful temper of mind. 3. Purity from the pollutions of sin; if there must be this care taken to preserve the body clean and sweet, much more should we be solicitous to keep the mind so. 4. A reverence of the divine majesty. This is the reason here given: For the Lord thy God walketh by his ark, the special token of his presence, in the midst of thy camp; with respect to that external symbol this external purity is required, which (though not insisted on in the letter when that reason ceases) teaches us to preserve inward purity of soul, in consideration of the eye of God, which is always upon us. By this expression of respect to the presence of God among them, they were taught both to fortify themselves against sin and to encourage themselves against their enemies with the consideration of that presence. 5. A regard one to another. The filthiness of one is noisome to many; this law of cleanliness therefore teaches us not to do that which will be justly offensive to our brethren and grieve them. It is a law against nuisances.

Verse 15

Orders are here given about five several things which have no relation one to another: - I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return. II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too. III. The matter of usury is here settled, Deu 23:19, Deu 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him. IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4. V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.

Verse 1

23:1 Emasculation, associated with certain pagan rituals and customs, was abhorrent to the Lord (cp. Isa 56:3-4).

Verse 3

23:3 No Ammonite or Moabite: These nations were Lot’s descendants by his incestuous daughters (see study notes on 2:9, 19). In addition, they had forbidden Israel access to their lands during their desert wanderings (23:4). • Exclusion for ten generations means an indefinitely long period of time.

Verse 4

23:4 Pethor is now identified with Pitru in Mesopotamia (see study note on Num 22:5-6). • Aram-naharaim (“Aram of the two rivers”) lies between the Euphrates and the Balih Rivers in upper Mesopotamia.

Verse 7

23:7 The Edomites were descendants of Jacob’s brother, Esau (see 2:8).

Verse 8

23:8 third generation: Following a long period of probation, Edomites and Egyptians who lived in Israel could worship the Lord as converts to the faith.

Verse 10

23:10 nocturnal emission: Although they might have been unintentional or involuntary, these discharges rendered a man ceremonially unclean (see Lev 15:16-18).

Verse 12

23:12 outside the camp: Defecation is a normal bodily function, but it brought ritual impurity and therefore violated God’s holiness.

Verse 13

23:13 It would be disgusting and shameful to have an open latrine outside the camp, let alone within it.

Verse 14

23:14 shameful thing (literally nakedness of a thing): Because the camp of God’s army was holy, it was necessary that nakedness, especially of the genitalia, not be exposed within the camp (cp. Gen 2:25; 3:7-11; 9:21-23; Exod 20:26; Isa 47:3; Rev 3:18).

Verse 17

23:17 A temple prostitute was commonly a part of Canaanite religious rituals, but they were forbidden in Israel.

Verse 18

23:18 a man: The Hebrew word (literally a dog) was a derogatory term for homosexual men, who often took part in Canaanite religious ceremonies.

Verse 19

23:19-20 The word translated interest is related to a noun meaning “bite.” Charging interest was to “put the bite” on the debtor. See also Exod 22:25; Lev 25:36-37; Neh 5:1-13; Ps 15:5.

Verse 24

23:24 your neighbor’s vineyard: In a certain sense, God owned all the land and provided it to its human occupants. Therefore, no one had the right to make an exclusive claim to it. On the other hand, renters had rights to privacy and to a measure of control over what had been allotted to them. Trespassing was permitted within this context but not with the intention of theft. One could, however, pluck a few grapes or kernels of grain to eat along the way (see Matt 12:1-8; Mark 2:23-28; Luke 6:1-5).

(Through the Bible) Deuteronomy 21-25

Sermon on the Mount: Deceptive Speech

A Catechism on Christian Attire

Week of Meetings 1986-01

Notes on the Book of Ruth - Part 2

Epistle 315

Matthew 7:6

The Warfare

Epistle 379

Honour Your Vows to the Lord

Commentary Notes - Obadiah

Comfort for the Church

The Rainbow in the Clouds (31 Day Devotional)

Sketches of Jewish Social Life - Part 3

Introduction

Verse 3

Verse 9

Verse 15

Verse 19

Verse 21

Verse 24

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Introduction

Verse 1

Verse 9

Verse 15

Verse 17

Verse 19

Verse 21

Verse 24

Introduction

Verse 1

Verse 9

Verse 15

Verse 1

Verse 3

Verse 4

Verse 7

Verse 8

Verse 10

Verse 12

Verse 13

Verse 14

Verse 17

Verse 18

Verse 19

Verse 24