Deuteronomy · Chapter 23

V. 1. He that is wounded-A phrase denoting an eunuch. Shall not enter into the congregation of the Lord-Shall not be admitted to honours and offices either in the church or commonwealth of Israel; and so the congregation of the Lord doth not here signify, the body of the people, but the society of the elders or rulers of the people. Add to this, that the Hebrew word, Kahal, generally signifies a congregation or company of men met together; and therefore this cannot so conveniently be meant of all the body of the people, which could never meet in one place, but of the chief rulers, which frequently did so. Nor is it strange that eunuchs are excluded from government, both because such persons are commonly observed to want that courage which is necessary for a governor, because as such persons ordinarily were despicable, so the authority in their hands was likely to be exposed to the same contempt.

Verse 1. Shall not enter into the congregation, &c.] If by entering the congregation be meant the bearing a civil office among the people, such as magistrate, judge, &c., then the reason of the law is very plain; no man with any such personal defect as might render him contemptible in the sight of others should bear rule among the people, lest the contempt felt for his personal defects might be transferred to his important office, and thus his authority be disregarded. The general meaning of these words is, simply, that the persons here designated should not be so incorporated with the Jews as to partake of their civil privileges.

Verses 1, 2. He that is wounded — It is generally agreed that Moses is here speaking of eunuchs. Shall not enter into the congregation of the Lord — The meaning is, not that they should be debarred from the public worship of the true God, as the phrase sometimes signifies, for that privilege was granted to all nations indiscriminately, provided they renounced idolatry, Exodus 12:48; Leviticus 22:18; Numbers 9:14. But the sense seems to be, that such a one should not be deemed an Israelite, nor have his name entered in the public register; and especially that he should not be admitted to honours or offices, either in the church or commonwealth of Israel, or be allowed to be one of the society of elders, or rulers of the people, or to sit in council with them. The same privilege was denied to those here termed bastards, under which name the Jews comprehended not only those begotten in simple fornication, but also the offspring of all such incestuous marriages, as are prohibited Leviticus 18. One chief reason of this law, no doubt, was, to deter people from such unlawful connections as would both offend God, and leave an indelible blot upon their posterity.

Verse 1. Shall not enter the congregation. Eunuchs might worship there, as appears from the viiith of Acts; but they could not hold any office. In regard to devotion, God has promised the pious Eunuch a place in his house, and a name better than that of sons and of daughters. Isaiah 56:5.

PERSONS WHO ARE NOT TO BE RECEIVED INTO THE CONGREGATION, 1-8.

1. Cut off — No doubt Moses aimed to keep the people of God free from those pernicious customs so prevalent among the Eastern nations. At an early date eunuchs were employed at the courts of the Egyptian and Assyrian kings. On the exclusion of these classes from the priesthood compare Leviticus 21:17-24.

V. 2. The congregation-Taking the word as in the former verse.

Verse 2. A bastard shall not enter] rzmm mamzer, which is here rendered bastard, should be understood as implying the offspring of an illegitimate or incestuous mixture.

Verses 1, 2. He that is wounded — It is generally agreed that Moses is here speaking of eunuchs. Shall not enter into the congregation of the Lord — The meaning is, not that they should be debarred from the public worship of the true God, as the phrase sometimes signifies, for that privilege was granted to all nations indiscriminately, provided they renounced idolatry, Exodus 12:48; Leviticus 22:18; Numbers 9:14. But the sense seems to be, that such a one should not be deemed an Israelite, nor have his name entered in the public register; and especially that he should not be admitted to honours or offices, either in the church or commonwealth of Israel, or be allowed to be one of the society of elders, or rulers of the people, or to sit in council with them. The same privilege was denied to those here termed bastards, under which name the Jews comprehended not only those begotten in simple fornication, but also the offspring of all such incestuous marriages, as are prohibited Leviticus 18. One chief reason of this law, no doubt, was, to deter people from such unlawful connections as would both offend God, and leave an indelible blot upon their posterity.

2. A bastard shall not enter — The Hebrew word which our translators have rendered bastard is of doubtful meaning. It occurs in only one other passage, Zechariah 9:6. The rabbins understand it to mean one born of incest or adultery. Even to his tenth generation — This is equivalent to forever.

V. 3. For ever-This seems to note the perpetuity of this law, that it should be inviolably observed in all succeeding ages.

Verse 3. An Ammonite or Moabite] These nations were subjected for their impiety and wickedness, (see Deuteronomy 23:4, 5,) to peculiar disgrace, and on this account were not permitted to hold any office among the Israelites. But this did not disqualify them from being proselytes: Ruth, who was a Moabitess, was married to Boaz, and she became one of the progenitors of our Lord.

Even to their tenth generation] That is, for ever, as the next clause explains; see Nehemiah 13:1.

Verse 3. An Ammonite or a Moabite — The Jews will have it, that the women of these two nations were not concerned in this law. And that though an Israelitish woman might not marry an Ammonite or Moabite, yet a man of Israel might marry one of their women, after she professed the Jewish religion. For ever — This seems to denote the perpetuity of this law, that it should be inviolably observed in all succeeding ages.

Ver. 3. An Ammonite or Moabite shall not enter the congregation. The crime of Baal-peor was a very awful breach; and to this day we find certain crimes of ancestors deeply to affect posterity. Yet they often became proselytes. Judith 14. A woman proselyted to Judaism might marry a Jew, as appears from the case of Ruth, and of others.

3-6. An Ammonite or Moabite shall not enter — Not as such. The case of Ruth shows they might on embracing Judaism. Knobel considers that the reason for the prohibition of the text was because Ammon and Moab were begotten in incest. Here Moses gives as reasons that they had failed to meet the Israelites with hospitality, and had hired Balaam to curse them.

V. 4. They met you not with bread and water-As the manner of those times was to wait and provide for strangers and travellers, which was the more necessary, because in those times and countries, there were no public houses of entertainment. Their fault then was unmercifulness to strangers and afflicted persons, which was aggravated both by their relation to the Israelites, as being the children of Lot, and by the special kindness of God, and of the Israelites to them, in not fighting against them.

Verse 4. They met you not with bread and water — That is, meat and drink; as the manner of those times and countries was, with respect to strangers and travellers, which was the more necessary because there were no public-houses of entertainment. Their fault, then, was unmercifulness to strangers and afflicted persons, which was aggravated both by their relation to the Israelites, as being the children of Lot, and by the special kindness of God and of the Israelites to them, in not fighting against them. Because they hired against thee Balaam — As the foregoing passage peculiarly refers to the Ammonites, so this doth to the Moabites, Numbers 22:5- 7.

3-6. An Ammonite or Moabite shall not enter — Not as such. The case of Ruth shows they might on embracing Judaism. Knobel considers that the reason for the prohibition of the text was because Ammon and Moab were begotten in incest. Here Moses gives as reasons that they had failed to meet the Israelites with hospitality, and had hired Balaam to curse them.

3-6. An Ammonite or Moabite shall not enter — Not as such. The case of Ruth shows they might on embracing Judaism. Knobel considers that the reason for the prohibition of the text was because Ammon and Moab were begotten in incest. Here Moses gives as reasons that they had failed to meet the Israelites with hospitality, and had hired Balaam to curse them.

V. 6. Thou shalt not seek their peace-That is, make no contracts either by marriages or leagues, or commerce with them, but rather constantly keep a jealous eye over them, as enemies who will watch every opportunity to ensnare or disturb thee. This counsel was now the more necessary, because a great part of the Israelites lived beyond Jordan in the borders of those people, and therefore God sets up this wall of partition betwixt them, as well knowing the mischief of bad neighbours, and Israel’s proneness to receive infection from them. Each particular Israelite is not hereby forbidden to perform any office of humanity to them, but the body of the nation are forbidden all familiar conversation with them.

Verse 6. Thou shalt not seek their peace — That is, make no contracts, either by marriages, or leagues, or commerce with them; but rather constantly keep a jealous eye over them, as enemies who will watch every opportunity to insnare or disturb thee. This counsel was now the more necessary, because a great part of the Israelites lived beyond Jordan in the borders of those people, and therefore God sets up this wall of partition between them, as well knowing the mischief caused by bad neighbours, and Israel’s proneness to receive infection from them. Individual Israelites were not hereby forbidden to perform any office of humanity to them, but the body of the nation are forbidden all familiar conversation with them.

3-6. An Ammonite or Moabite shall not enter — Not as such. The case of Ruth shows they might on embracing Judaism. Knobel considers that the reason for the prohibition of the text was because Ammon and Moab were begotten in incest. Here Moses gives as reasons that they had failed to meet the Israelites with hospitality, and had hired Balaam to curse them.

V. 7. Thou wast a stranger-And didst receive habitation, protection and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with men, that one injury blots out the remembrance of twenty courtesies; but God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses.

Verses 7, 8. Thou wast a stranger — And didst receive habitation, protection, and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with men that one injury blots out the remembrance of twenty favours. But God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses. In the third generation — When they had been proselytes to the true religion for three generations, they might be incorporated with the Jewish community. And, according to the Hebrew masters, the grand-children are the third generation.

7. Thou shalt not abhor an Edomite — The Edomites, descendants of Esau, twin brother of Jacob, held closer relations to Israel. Thou shalt not abhor an Egyptian — The memory of the favours shown to Jacob and his sons in Egypt may have been a reason for this command. The oppression which the nation endured in Egypt may have been ascribed to the Egyptian king.

V. 8. In their third generation-Supposing their grandfather, or great-grandfather turned proselyte, and the children continue in that faith received by such ancestors.

Verses 7, 8. Thou wast a stranger — And didst receive habitation, protection, and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with men that one injury blots out the remembrance of twenty favours. But God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses. In the third generation — When they had been proselytes to the true religion for three generations, they might be incorporated with the Jewish community. And, according to the Hebrew masters, the grand-children are the third generation.

PERSONS WHO ARE NOT TO BE RECEIVED INTO THE CONGREGATION, 1-8.

1. Cut off — No doubt Moses aimed to keep the people of God free from those pernicious customs so prevalent among the Eastern nations. At an early date eunuchs were employed at the courts of the Egyptian and Assyrian kings. On the exclusion of these classes from the priesthood compare Leviticus 21:17-24.

V. 9. Keep from every wicked thing-Then especially take heed, because that is a time of confusion and licentiousness; when the laws of God and man cannot be heard for the noise of arms; because the success of thy arms depends upon God’s blessing, which wicked men have no reason to expect; and because thou dost carry thy life in thy hand, and therefore hast need to be well prepared for death and judgment.

Verse 9. Keep from every wicked thing — Then especially take heed, because that is a time of confusion and licentiousness; when the laws of God and man cannot be heard for the noise of arms; because the success of thy arms depends upon God’s blessing, which wicked men have no reason to expect; and because thou dost carry thy life in thy hand, and therefore hast need to be well prepared for death and judgment.

9-14. When the host goeth forth — The purity of life in the camp, when they shall be engaged in future wars, is provided for in this passage.

9-14. When the host goeth forth — The purity of life in the camp, when they shall be engaged in future wars, is provided for in this passage.

9-14. When the host goeth forth — The purity of life in the camp, when they shall be engaged in future wars, is provided for in this passage.

Verse 12. &c.] These directions may appear trifling to some, but they were essentially necessary to this people in their present circumstances. Decency and cleanliness promote health, and prevent many diseases.

9-14. When the host goeth forth — The purity of life in the camp, when they shall be engaged in future wars, is provided for in this passage.

V. 13. Cover-To prevent the annoyance of ourselves or others; to preserve and exercise modesty and natural honesty; and principally that by such outward rites they might be innured to the greater reverence of the Divine Majesty, and the greater caution to avoid all real and moral uncleanness.

Verse 13. Cover — To prevent the annoyance of ourselves or others; to preserve and exercise modesty; and principally that by such outward rites they might be inured to the greater reverence of the Divine Majesty, and the greater caution to avoid all real and moral uncleanness.

9-14. When the host goeth forth — The purity of life in the camp, when they shall be engaged in future wars, is provided for in this passage.

9-14. When the host goeth forth — The purity of life in the camp, when they shall be engaged in future wars, is provided for in this passage.

V. 15. The servant-Of such as belonged to the Canaanites, or other neighbouring nations, because if he had lived in remote countries, it is not probable that he would flee so far to avoid his master, or that his master would follow him so far to recover him. For the Canaanites this sentence was most just, because both they and theirs were all forfeited to God and Israel, and whatsoever they enjoyed was by special indulgence. And for the other neighbours it may seem just also, because both masters and servants of these and other nations are unquestionably at the disposal of the Lord their maker and sovereign ruler. Understand it likewise of such as upon enquiry appear to have been unjustly oppressed by their masters. Now it is not strange if the great God, who hates all tyranny, and styles himself the refuge of the oppressed doth interpose his authority to rescue such persons from their cruel masters.

Verse 15. Thou shalt not deliver-the servant which is escaped-unto thee] That is, a servant who left an idolatrous master that he might join himself to God and to his people. In any other case, it would have been injustice to have harboured the runaway.

Verses 15, 16. The servant which is escaped from his master — It seems, from the connection, that this has a particular relation to times of war, when heathen soldiers or servants might desert and come over to the Israelites with intent to turn proselytes to the true religion. In which case, they were neither to send them back, and expose them to the severity of their heathen masters, nor use them hardly themselves, but permit them to live peaceably, and with full enjoyment of all the liberties and privileges of a proselyte in Israel, Leviticus 19:33, 35. It may be understood, likewise, of such foreign servants as, upon inquiry, appeared to be unjustly oppressed by their masters. For it is not strange if the great God, who hates all tyranny, and styles himself the refuge of the oppressed, should interpose his authority to rescue such persons from their cruel masters. He shall dwell with thee in the place which he shall choose — This shows plainly that the passage is not to be understood of the servants of the Israelites their brethren, but of aliens and strangers; he is said to be escaped, and to be allowed to dwell among them, which the servant of an Israelite was supposed to do before.

Ver. 15. The servant escaped from his master. The Jews restrict this precept to the slaves of neighbouring nations; but it obviously tends to discourage slavery, and it exempts a slave from blame in case of making his escape.

15, 16. The servant which is escaped — The fugitive from oppression was to be received. A slave who had fled from a heathen master was not to be sent back into bondage.

Verses 15, 16. The servant which is escaped from his master — It seems, from the connection, that this has a particular relation to times of war, when heathen soldiers or servants might desert and come over to the Israelites with intent to turn proselytes to the true religion. In which case, they were neither to send them back, and expose them to the severity of their heathen masters, nor use them hardly themselves, but permit them to live peaceably, and with full enjoyment of all the liberties and privileges of a proselyte in Israel, Leviticus 19:33, 35. It may be understood, likewise, of such foreign servants as, upon inquiry, appeared to be unjustly oppressed by their masters. For it is not strange if the great God, who hates all tyranny, and styles himself the refuge of the oppressed, should interpose his authority to rescue such persons from their cruel masters. He shall dwell with thee in the place which he shall choose — This shows plainly that the passage is not to be understood of the servants of the Israelites their brethren, but of aliens and strangers; he is said to be escaped, and to be allowed to dwell among them, which the servant of an Israelite was supposed to do before.

15, 16. The servant which is escaped — The fugitive from oppression was to be received. A slave who had fled from a heathen master was not to be sent back into bondage.

V. 17. No whore-No common prostitute, such as were tolerated and encouraged by the Gentiles, and used even in their religious worship. Not that such practices were allowed to the strangers among them, as is evident from many scriptures and reasons, but that it was in a peculiar manner, and upon special reasons, forbidden to them, as being much more odious in them than in strangers.

Verse 17. There shall be no whore] See on Genesis 38:15-21.

Verse 17. There shall be no whore of the daughters of Israel — No common prostitute, such as were tolerated and encouraged by the Gentiles, and used even in their religious worship. Not that such practices were allowed to the strangers among them, as is evident from many passages of Scripture and reason; but that it was in a peculiar manner, and upon special reasons, forbidden to them, as being much more odious in them than in strangers. It is remarkable that the original words, which we render whore and sodomite, import a man or woman consecrated to some deity, who served their gods by prostitution.

Ver. 17. No whore—no sodomite. These must be put to death. In the apostate ages of Judea, we find characters of this kind very numerous, which hastened the destruction of the country. If a woman cannot take care of herself, the magistrate ought to do it for her till she can find sureties. It is far cheaper for a nation to keep them in a house of industry, than to allow them to spread their nets in the streets. The Hebrew word rendered “whore,” signifies devoted; as the Babylonian women brought their hire to Venus. Herodotus, Clio.—The LXX read, no “whoremonger,” which seems correct, being joined with the sodomite.

17. Whore… sodomite — The prostitution of woman was a part of the religious services of the heathen, as in the worship of Astarte. Among them men also frequently gave themselves up to unnatural lust.

V. 18. The hire of a whore-This is opposed to the practice of the Gentiles, who allowed both such persons and the oblations they made out of their infamous gains; and some of them kept lewd women, who prostituted themselves in the temples, to the honour of their false Gods, and offered part of their profit to them. Or the price of a dog-It seems to mean, of a whoremonger or sodomite. Such are called dogs, Revelation 22:15. And it is not improbable they are called so here. From these God would not accept of any offering.

Verse 18. The hire of a whore, or the price of a dog] Many public prostitutes dedicated to their gods a part of their impure earnings; and some of these prostitutes were publicly kept in the temple of Venus Melytta, whose gains were applied to the support of her abominable worship.

Verse 18. The hire of a whore — It was a custom among the idolatrous nations for prostitutes to dedicate to the honour of their false gods some part of what they had earned by prostitution. In opposition to which abominable practice this law is thought to have been instituted. Or the price of a dog — It is not easy to give any satisfactory account why these two, the price of a whore, and of a dog, are associated in the same law. Thus much seems clear, (from Numbers 18:15,) that the price of a dog is not here rejected because the dog is an unclean creature. Some have thought it is because the dog was worshipped by the Egyptians; that God, to draw his people from or guard them against idolatry, casts this contempt upon that creature in refusing the price it should be sold for. But the most natural sense of the passage seems to be, to take the word dog here in a figurative sense, for the sodomite, or whoremonger, before mentioned, such persons being not improperly styled dogs, on account of their shameless incontinency and brutal manners. Accordingly, men of canine, beastly natures, are called dogs, Matthew 15:26; 2 Peter 2:22; Revelation 22:15.

18. Thou shalt not bring the hire — The wages of prostitution were not, as among the heathen, to be devoted to religious purposes. The word rendered dog in our version is equivalent to the sodomite of the preceding verse.

V. 19. Thou shalt not lend upon usury to thy brother-To an Israelite. They held their estates immediately from God, who while he distinguished them from all other people, might have ordered, had he pleased, that they should have all things in common. 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. This among them would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little a merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their family, or some uncommon emergence. But they might lend to a stranger upon usury, who was supposed to live by trade, and therefore got by what he borrowed: in which case ‘tis just, the lender should share in the gain. This usury therefore is not oppressive: for they might not oppress a stranger.

Verse 19. Usury] See Clarke on “Leviticus 25:36”.

Verse 19. Thou shalt not lend upon usury to thy brother — To an Israelite. They held their estates immediately from God, who, while he distinguished them from all other people, might have ordered, had he pleased, that they should have all things in common. 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. This, among them, would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their families, or some uncommon emergence. But they might lend to a stranger upon usury who was supposed to live by trade, and therefore got by what he borrowed: in which case it is just the lender should share in the gain. This usury, therefore, is not oppressive; for they might not oppress a stranger.

Ver. 19. Usury. See Leviticus 25:37.

19, 20. Not lend upon usury — Not to a brother Israelite. Compare Exodus 22:25, and Leviticus 25:36, 37. The Israelite was to exact nothing for the use of money, food, or any thing, provided it was loaned to his own countryman; but from non-Israelites he might.

19, 20. Not lend upon usury — Not to a brother Israelite. Compare Exodus 22:25, and Leviticus 25:36, 37. The Israelite was to exact nothing for the use of money, food, or any thing, provided it was loaned to his own countryman; but from non-Israelites he might.

V. 21. Not slack-Not delay: because delays may make them both unable to pay it, and unwilling too.

Verse 21. When thou shalt vow, &c.] See Clarke on “Numbers 30:2”, &c.

Verses 21, 23. Not slack — Not delay; because delays might make them both unable to pay it, and unwilling too. A free-will-offering — Which, though thou didst freely make, yet, being made, thou art no longer free, but obliged to perform it.

21. When thou shalt vow — Vows which were made to Jehovah must be kept, but there was no requirement to make the vows. Comp. Exodus 22:29; Numbers 30:2, and Leviticus 27.

Verses 21, 23. Not slack — Not delay; because delays might make them both unable to pay it, and unwilling too. A free-will-offering — Which, though thou didst freely make, yet, being made, thou art no longer free, but obliged to perform it.

V. 23. A free-will-offering-Which though thou didst really make, yet being made, thou art no longer free, but obliged to perform it.

Verses 21, 23. Not slack — Not delay; because delays might make them both unable to pay it, and unwilling too. A free-will-offering — Which, though thou didst freely make, yet, being made, thou art no longer free, but obliged to perform it.

V. 24. At thy pleasure-Which was allowed in those parts, because of the great plenty and fruitfulness of vines there.

Verse 24. Thou shalt not put any in thy vessel.] Thou shalt carry none away with thee. The old English proverb, Eat thy fill but pocket none, seems to have been founded on this law.

Verse 24. At thy pleasure — Which was allowed in those parts, because of the great plenty and fruitfulness of vines there.

24. Thou mayest eat — It was allowable to eat grain or fruit in the field of a neighbour, but not to carry away grain from the field nor grapes from the vineyard. Compare Matthew 12:1; Luke 6:1, where we read that the disciples of Jesus plucked and ate the grain as they passed through the fields. At the present day in the East the right of a hungry person to eat fruit or grain in the field of another is recognised. See Biblical Researches, vol. ii, p. 192, and Bible Lands, 12 mo, p. 128.

Verse 25. Thou mayest pluck the ears with thine hand] It was on the permission granted by this law that the disciples plucked the ears of corn, as related Matthew 12:1. This was both a considerate and humane law, and is no dishonour to the Jewish code.

DEUTERONOMY

Ver. 25. Thou mayest pluck the ears. This was a humane law towards the afflicted and aged poor; but in our country children should be early apprized, that the like liberties may subject them to penalties.