Text -- Deuteronomy 23:1-18 (NET)

Purity in Public Worship

23:1 A man with crushed or severed genitals may not enter the assembly of the Lord. 23:2 A person of illegitimate birth may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. 23:3 An Ammonite or Moabite may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever do so, 23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired Balaam son of Beor of Pethor in Aram Naharaim to curse you. 23:5 But the Lord your God refused to listen to Balaam and changed the curse to a blessing, for the Lord your God loves you. 23:6 You must not seek peace and prosperity for them through all the ages to come. 23:7 You must not hate an Edomite, for he is your relative; you must not hate an Egyptian, for you lived as a foreigner in his land. 23:8 Children of the third generation born to them may enter the assembly of the Lord.

Purity in Personal Hygiene

23:9 When you go out as an army against your enemies, guard yourselves against anything impure. 23:10 If there is someone among you who is impure because of some nocturnal emission, he must leave the camp; he may not reenter it immediately. 23:11 When evening arrives he must wash himself with water and then at sunset he may reenter the camp. 23:12 You are to have a place outside the camp to serve as a latrine. 23:13 You must have a spade among your other equipment and when you relieve yourself outside you must dig a hole with the spade and then turn and cover your excrement. 23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent among you and turn away from you.

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. 23:16 Indeed, he may live among you in any place he chooses, in whichever of your villages he prefers; you must not oppress him.

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute among the young women of Israel nor a sacred male prostitute among the young men of Israel. 23:18 You must never bring the pay of a female prostitute or the wage of a male prostitute into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 23:1

A phrase denoting an eunuch.

Wesley: Deu 23:1

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.

Wesley: Deu 23:2

Taking the word as in the former verse.

Wesley: Deu 23:3

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

Wesley: Deu 23:4

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.

Wesley: Deu 23:6

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.

Wesley: Deu 23:7

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.

Wesley: Deu 23:8

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

Wesley: Deu 23:9

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.

Wesley: Deu 23:13

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.

Wesley: Deu 23:15

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.

Wesley: Deu 23:17

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.

Wesley: Deu 23:18

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.

Wesley: Deu 23:18

It seems to mean, of a whoremonger or sodomite. Such are called dogs, Rev 22:15. And it is not improbable they are called so here. From these God would not accept of any offering.

JFB: Deu 23:1-3

"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.

JFB: Deu 23:3

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; Rth 4:10; 2Ki 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.

JFB: Deu 23:9-14

From the excesses incident to camp life, as well as from habits of personal neglect and impurity.

JFB: Deu 23:15-16

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.

Clarke: Deu 23:1

Shall not enter into the congregation, etc. - If by entering the congregation be meant the bearing a civil office among the people, such as magistrate, judge, etc., 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.

Clarke: Deu 23:2

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

Clarke: Deu 23:3

An Ammonite or Moabite - These nations were subjected for their impiety and wickedness, (see Deu 23:4 and Deu 23:5), 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

Clarke: Deu 23:3

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

Clarke: Deu 23:12

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.

Clarke: Deu 23:15

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.

Clarke: Deu 23:17

There shall be no whore - See on Gen 38:15-21 (note).

Clarke: Deu 23:18

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.

Calvin: Deu 23:1

1.He that is wounded What is here delivered respecting those who are mutilated, and who are bastards, has a similar object; lest the Church of God should be onctaminate by foul stains, and thus religion should lose its honor. Moses rejects from the congregation of the faithful two sorts of men, viz, eunuchs and bastards. But, before we treat of the subject itself, the definition of the words is to be considered. The first question is, that it is to enter into the congregation; the second, what it is to be wounded in the stones; the third, who are the ממזרים , mamzerim, which we have translated bastards, ( spurios ). Many understand that both are rejected from the church, lest they should undertake any public office in it; others, lest they should marry wives of the seed of Abraham; because it would not be fair that women should be thrown away upon bastards, ( Lat, mamzeris ;) and it would be absurd that those who were created to multiply God’s people, should marry impotent persons, ( effoeminatis ). But both these opinions appear to me to be tame. For what is afterwards added respecting certain foreign nations cannot be so taken, that no government or dignity should be entrusted to them; besides, by “the congregation of the Lord,” the purity and holiness of religion is sufficiently expressed. I do not doubt, then, but that Moses prohibits those who are defiled by these two stains from communicating in the sacrifices. For although they were circumcised as well as the rest of the chosen people, still God would have them bear this mark of their disgrace, that they might be an example to others, and that the people might be more diligent in preserving themselves from all pollution. This, then, is to be concluded that the privilege which was peculiar to the legitimate Israelites, was to be denied them of being participators and associates ¹⁹ in the sacrifices. As to the wounded testicles, the Jews dispute more curiously, in my opinion, that the subject warrants, and after all miss the right meaning. For God intended nothing else than to exclude from the congregation of His people, wherever holy assemblies were held, those who were mutilated or defective in the genital organs; although by synecdoche, He comprehends more than are specified. Finally, by condemning this external bodily defect He commends the excellency of His people that they may remember themselves to be His chosen property, not that they should pride themselves upon it ²⁰ but that the holiness of their life may correspond with such high nobility.

Calvin: Deu 23:2

2.A bastard shall not enter. All agree that by the word ממזר , mamzer, a bastard is signified, who is born of an uncertain father; but they take it in different ways, For some extend it to all bastards who spring from fornication, whilst others imagine that it refers to those only whose origin is doubtful, and who are called vulgo geniti; viz, whose mothers, in their base and common prostitution of themselves, have brought it about by their gross licentiousness, that their children should be born from this monstrous medley, as it were. This second opinion I approve of most. But, by this symbol God would admonish the seed of Abraham how exalted was its dignity, as being separate from the polluted heathen. Meanwhile, He would not altogether exclude these unhappy persons from the hope of salvation, although, by no fault of their own, they were unable to give the name of their father; but He only humbled them by a temporal punishment, and desired that their example should be profitable to others.

Calvin: Deu 23:3

3.An Ammonite or Moabite shall not enter As God has lately prohibited His people from all connection and alliance with the Canaanitish nations, so He now distinguishes between the aliens, and shews upon what conditions, and whom they might admit (into the Church. ³⁰⁵) The Moabites and Ammonites He altogether rejects; because they not only refused the common rites of humanity to the people, but also took arms against them, and even hired Balaam to curse them. They were the descendants of Lot, and ought to have embraced the children of Abraham as brethren. It was, then, inexcusable barbarity in them to make a violent attack upon those who had voluntarily offered them peace; who had promised by their messengers that they would make their way without injury or wrong; and who finally had besought that a passage might be granted them, provided they honestly paid the price of bread and water; although doubtless God took vengeance rather on their impiety than their cruelty, since they had not only endeavored to make His goodness of none effect, but also to annihilate His faithfulness. Since, therefore, it was not their fault that the Church did not perish, and the effect of His promise fail, whereon the salvation of man was based, and this they had done knowingly and wilfully, no wonder that they were excluded from the Church.

Calvin: Deu 23:4

4.And because he hired ³⁰⁶ Although there was a common reason why both nations should not be admitted, yet the number of the verb seems to be changed designedly, because Balac king of Moab hired Balaam; yet, inasmuch as they conspired together, the same crime is justly imputed to the Ammonites. Herein indeed their detestable impiety especially betrayed itself, that by hiring a mercenary man, to launch the thunders of his curse against the people, they sought to overwhelm God by magical incantations. Nor did they err through ignorance, since they obstinately persevered in their madness until Balaam was confounded from heaven. And on this ground it is expressly stated that he was not “hearkend unto,” but that rather his curses and prayers were “turned into a blessing.” Hence it appears how awful is the vengeance which awaits all who of deliberate malice oppose God’s grace and the welfare of the Church. Thus now-a-days no stone is left unturned by the defenders of the Papacy, whereby they may disturb the course of heavenly doctrine, nay, whereby they may altogether silence the Gospel if they could.

Since another reason for this rejection is plainly signified, it is foolish in some to attribute this sentence upon them to their origin, as if the Ammonites and Moabites were excluded from the Church because they sprang from an incestuous connection.

Calvin: Deu 23:9

9.When the host goeth forth What he had taught with respect to the preservation of purity at home, and in time of peace, he now extends to times of war also, so that they might keep themselves clean from all defilement even in the midst of the clang of arms. We know how greatly laws are disregarded during war, when all things are under the control of violence rather than reason; and we know that much license is wont to be given to soldiers, which would be by no means tolerated in peace. God would remedy this evil by requiring the Israelites to aim at the same purity in war as in peace; for this is a special law which forbids their being dissolute and unruly in war-time, as He has before condemned all impurity in general, as if He had said, that under no pretext would they be excusable, if they neglect the duty of cultivating habits of purity. For He does not command them to be cautious in the army and in the camp, as if they might sin with impunity when at home, but admonishes them that God would by no means excuse them although they should allege the necessity of war. Much more would the crime be aggravated, if they should pollute themselves in peace and when their minds were calm. Whence we gather that it is vain to catch at empty excuses for the violation of God’s commands in any respect; for, however difficult the performance of duty may be, still God never resigns His rights. Now, if war, which seems to dispense with laws, does not excuse crime, much greater, as I have said, shall their guilt be accounted, who in a tranquil condition of life are licentiously carried away by sin.

Calvin: Deu 23:10

10.If there be among you He enumerates two kinds of pollution, whereby the Israelites may know what is meant by their keeping from the “wicked thing.” First, He pronounces to be unclean, and casts out of the camp those who may have had a filthy dream, until they shall have washed themselves in the evening. Secondly, He forbids them to defile the camp with what passes from the bowels; and not only this, but, even when they have gone outside the camp, He commands them to bury their excrement beneath the earth, lest any filthiness should appear. Yet it is probable that, by synecdoche, everything is referred to which rendered men unclean and polluted. But Moses, speaking as to soldiers, considered it sufficient to tell them briefly, that although they might be occupied with war, cleanliness must still be attended to. By “what chanceth at night, ” all are agreed in understanding a flow of semen; from whence we infer how greatly impurity defiles a man, since uncleanness is contracted even from foul dreams. As to the second part, some desire to appear quick and clever by attacking Moses, because he has introduced among the precepts of holiness, that none should relieve his bowels in the camp. Forsooth, they say, the smell might offend the nostrils of God! But their silly petulance is easily rebutted; for God would by such rudiments keep His ancient people in the way of duty, lest liberty even in the most trifling things should lead them onwards to audacity. If they had been permitted to defile every part of the camp, the people would presently have been hardened against filthiness of every sort. Thus they were held back by this rein, that they might more earnestly apply their minds to spiritual integrity. They also are mistaken who suppose that this was a sanitary precaution, lest the smell should produce diseases, and be injurious to their bodily health. For Moses plainly declares that he not only had regard to what was wholesome, or even to what was decent in the eyes of men; but rather that he would accustom the people to abhor uncleanness, and to keep themselves pure and unpolluted — for he adds, that God presided in the camp, to protect them from the power and assaults of their enemies; and that they should fear, lest, if they should contaminate the camp, He would be offended with their filthiness and forsake them. The sum is, that when they have need of God’s assistance, and are engaged in war against their enemies, the pursuit of holiness must not be omitted or neglected even in the midst of arms.

Calvin: Deu 23:15

Although this Law has a tendency to humanity and kindness, it still does not appear to be altogether just. Since many masters oppressed their slaves with tyrannical arrogance, their wickedness rendered it necessary to afford some alleviation to the poor creatures. Thus slaves were permitted to take refuge in temples, and at Rome at the statues of the Caesars, so that if they proved themselves to have been treated with injustice and inhumanity, they might, when their case was proved, be transferred by sale to merciful masters. This, indeed, was endurable, but the refuge which is here granted to slaves defrauds their masters of their just right; since, without their case being heard, they have liberty given them to reside in the land of Canaan; thus, too, the law of nations is violated, since the land is opened to every fugitive. Besides, since runaway slaves are generally wicked and criminal, whatever place may be their asylum, it will be filled with many sources of infection. I know not whether there is sufficient foundation for the opinion of some who think that the slaves were exempted by privilege from their former servitude, ⁴⁹ in order that they might give themselves up to God’s service, and that thus true religion might be propagated. It certainly does not seem consistent that filth and refuse of every sort should be received into the Church, because, in the end, it would have been filled with all kinds of corruptions; and besides, it was by no means decorous that whatever crime had been elsewhere committed should be sheltered under God’s name. For, suppose a thief, or an adulterer, or a murderer, should leave his master, and seek for an asylum in the Holy Land, what else would it have been to receive and protect such guests, but to overthrow law and justice, and to set up a state of foul barbarism? I think, therefore, that more is to be understood than the words express, viz., that, if it should be found that the slaves had not fled in consequence of their own evil doings, but on account of the excessive cruelty of their masters, the people should not drive them away, which would have been tantamount to giving them up to butchery. And, in fact, it may be inferred that judicial proceedings were to be instituted, because a choice is given as to the city in which they prefer to dwell.

Religion, indeed, stood them in some stead, because those who sought a place and home in the land of Canaan, were obliged to dedicate themselves to God, and to be initiated in His worship; still, God would never have allowed His name to be profaned by the reception of wicked persons without discrimination. Wherefore, as I briefly slated before, God inculcates humanity upon His people, lest, by the extradition of fugitive slaves, they should be necessary to the cruelty of others; because their masters would have been their executioners; and, since lie forbids the people from ill-treating them, He implies, by these words, that He only so far provides for the safety of these wretched beings, as to allow them to defend their innocence in a court of justice; wherefore I have thought fit to place this law amongst the Supplements of the Sixth Commandment.

Calvin: Deu 23:17

This passage is akin to the foregoing; for in the first clause He forbids that girls should be prostituted. Some think that a whore is called in Hebrew קדשה , kedeshah, because she is exposed to, and prepared for sin; ⁶⁶ but her pollution, the opposite of sanctity, seems rather to be expressed by antiphrasis. At any rate, a precept of chastity is given, that it should not be lawful for unmarried girls to have connection with men. In the second clause there is some ambiguity, “There shall be no קדש , kadesh, of the sons of Israel;” for in other passages it is clearly used for a catamite, or male harlot, but there is no reason why it should not be rendered a fornicator. In this sense the word seems to be used in the Book of Job: “The hypocrites shall die in youth, (or in the flower of their age,) and their life is among the קדשים , kedeshim, ” which is equivalent to their being infamous and shameful in life. ( Job 36:14.) But if it be preferred to apply it to sodomy, all impurity is condemned by synecdoche

Calvin: Deu 23:18

18.Thou shalt not bring the hire This command has an affinity to the foregoing, for God, rejecting whatever is acquired by illicit and filthy traffic, teaches us that the utmost chastity is to be observed in sacred things; nor does He only refuse the hire of a whore, but also the price of a dog, lest the sanctity of the altar should be polluted by any impure oblation. Still the dog seems to be rejected in comparison with other animals out of contempt; for it was just as wrong to kill a pig as a dog, yet might the price of a pig be offered. The dog, therefore, is rejected not only as an unclean animal, but also as vile and contemptible. In sum, God would impress upon them the reverence due to His temple and altar.

Defender: Deu 23:2

The Hebrew word here possibly refers only to certain types of illegitimate children, particularly those conceived in especially flagrant sins, such as incest or in pagan idolatrous ceremonies. However, note the listing of a ten-generation genealogy from Judah's illegitimate son Phares to King David (Rth 4:18-22)."

Defender: Deu 23:3

This proscription applied specifically to males. Ruth, for example, was a Moabite woman who married an Israelite man and became a proselyte to his faith (Rth 1:4, Rth 1:16)."

Defender: Deu 23:12

The sanitation practices outlined in Deu 23:9-14 were much in advance of those of other nations of the time, especially in reference to armies in their encampments. This no doubt contributed to their freedom from disease promised by the Lord (Exo 15:26)."

Defender: Deu 23:18

It is evident from the parallel structure of these ordinances that the term "dog" is here used as an equivalent to "sodomite." Since homosexuality is an "abomination" in God's sight (Lev 18:22), it is understandable that Paul should warn Christians to "beware of dogs" (Phi 3:2) and that, in describing the inhabitants of the New Jerusalem, the Lord Himself says that "without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie" (Rev 22:15)."

TSK: Deu 23:1

wounded : Lev 21:17-21, Lev 22:22-24; Gal 3:28

shall not enter : It is evident that his law was not meant to exclude such Israelites either from the common benefits of civil society, or any essential religious advantages; but merely to lay them under a disgraceful distinction. This would tend to discourage parents from thus treating their children; a practice which was exceedingly common in those ages and countries. To this they were induced by the custom which prevailed, of employing such in the houses of the great and the courts of princes; so that they often rose to the highest posts of honour and authority. Some expositors therefore consider the phrase, ""shall not enter into the congregation of the Lord,""as meaning, that they should be incapable of bearing any office in that government which was placed over the people of God, who must thus enter a protest against this custom, and deliver selfish parents from this temptation. Deu 23:2, Deu 23:3, Deu 23:8; Neh 13:1-3; Isa 56:3, Isa 56:4; Lam 1:10

TSK: Deu 23:2

Isa 57:3; Zec 9:6; Joh 8:41; Heb 12:8

TSK: Deu 23:3

Ammonite : These nations were subjected for their impiety, wickedness, and enmity to Israel (Deu 23:4 and Deu 23:5), to peculiar disgrace; and on this account were not permitted to hold any office among the Israelites. This did not, however, disqualify them from becoming proselytes; for Ruth, who was a Moabitess, was married to Boaz, and became one of the progenitors of our Lord. Rth 4:6, Rth 4:10-22; Neh 4:3, Neh 4:7, Neh 13:1, Neh 13:2, Neh 13:23; Isa 56:3

TSK: Deu 23:4

Because they met : Deu 2:28, Deu 2:29; Gen 14:17, Gen 14:18; 1Sa 25:11; 1Ki 18:4; Isa 63:9; Zec 2:8; Mat 25:40; Act 9:4

because they hired : Num 22:5, Num 22:7, Num 22:17; Neh 13:2

TSK: Deu 23:5

Nevertheless : Num 22:35, Num 23:5-12, Num 23:16-26, Num 24:9; Mic 6:5; Rom 8:31; 2Co 4:17

because the : Deu 7:7, Deu 7:8, Deu 33:3; Psa 73:1; Jer 31:3; Eze 16:8; Mal 1:2; Rom 9:13, Rom 11:28; Eph 2:4, Eph 2:5

TSK: Deu 23:6

Thou shalt : 2Sa 8:2, 2Sa 12:31; Ezr 9:12; Neh 13:23-25

prosperity : Heb. good

TSK: Deu 23:7

he is thy : Gen 25:24-26, Gen 25:30; Num 20:14; Oba 1:10-12; Mal 1:2

because thou : Deu 10:19; Gen 45:17, Gen 45:18, Gen 46:7, Gen 47:6, Gen 47:12, Gen 47:27; Exo 22:21, Exo 23:9; Lev 19:34; Psa 105:23; Act 7:10-18

TSK: Deu 23:8

enter into : Deu 23:1; Rom 3:29, Rom 3:30; Eph 2:12, Eph 2:13

third generation : Deu 23:2, Deu 23:3; Exo 20:5, Exo 20:6

TSK: Deu 23:9

Jos 6:18, Jos 7:11-13; Jdg 20:26; 2Ch 19:4, 2Ch 20:3-13, 2Ch 31:20, 2Ch 31:21, 32:1-22; Luk 3:14; Rev 19:11-14

TSK: Deu 23:10

Lev 15:16; Num 5:2, Num 5:3; 1Co 5:11-13

TSK: Deu 23:11

when evening : Lev 11:25, Lev 15:17-23

cometh on : Heb. turneth toward

wash himself : Lev 14:9, Lev 15:5, Lev 15:11, Lev 15:13, Lev 22:6; Psa 51:2, Psa 51:7; Eze 36:25; Mat 3:11; Luk 11:38, Luk 11:39; Eph 5:26, Eph 5:27; Heb 9:9, Heb 9:10, Heb 10:22; 1Pe 3:21; Rev 1:5

TSK: Deu 23:12

In such a vast camp as that of the Israelites (see Num 1:1 and Num 2:1), and indeed, as Scheuchzer remarks, in every well regulated camp, cleanliness is considered as indispensably necessary.

TSK: Deu 23:13

wilt ease thyself : Heb. sittest down

cover that : Eze 24:6-8

TSK: Deu 23:14

walketh : Gen 17:1; Lev 26:12; 2Co 6:16

unclean thing : Heb. nakedness of any thing

TSK: Deu 23:15

We cannot suppose that this law required the Israelites to entertain slaves who had robbed their masters, or left their service without cause; but such only as were cruelly treated, and fled to them for protection, especially from the neighbouring nations. To such they were commanded to afford shelter, and shew great kindness.

1Sa 30:15; Oba 1:14; Phm 1:10-19

TSK: Deu 23:16

shall dwell : Isa 16:3, Isa 16:4; Luk 15:15-24; Tit 3:2, Tit 3:3

liketh him best : Heb. is good for him

thou shalt not : Exo 22:21, Exo 23:9; Jer 7:6; Zec 7:10; Mal 3:5; Jam 2:6

TSK: Deu 23:17

There shall be : etc. The prohibition in the text, like many others, has no direct application to practices that were common among the Israelites at that time; but was intended to guard them against the enormities which were practised among the surrounding nations. Deu 22:21, Deu 22:29; Lev 19:29; Pro 2:16

whore : or, sodomitess, Rom 1:26

sodomite : Gen 19:4, Gen 19:5; Jdg 19:22; 1Ki 14:24, 1Ki 15:12, 1Ki 22:46; 2Ki 23:7; Rom 1:27, Rom 1:28; 1Co 6:9; 1Ti 1:10

TSK: Deu 23:18

hire : Eze 16:33

dog : Psa 22:16; Pro 26:11; Isa 56:10, Isa 56:11; Mat 7:6; Phi 3:2; 2Pe 2:22; Rev 22:15

any vow : Deu 23:21, Deu 12:6; Lev 7:16; Psa 5:4-6; Isa 61:8; Hab 1:13; Mal 1:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 23:1

Compare Lev 21:17-24. Such persons, exhibiting a mutilation of that human nature which was made in God’ s image, were rejected from the covenant entirely. However, they could be proselytes (compare Act 8:27). The Old Testament itself foretells Isa 56:3-5 the removal of this ban when under the kingdom of Messiah the outward and emblematic perfection and sanctity of Israel should be fulfilled in their inner meaning by the covenanted presence and work of the Holy Spirit in the Church.

Barnes: Deu 23:2

A bastard - Probably, a child born of incest or adultery.

Even to his tenth generation - i. e. (see the next verse and Neh 13:1), forever. Ten is the number of perfection and completeness.

Barnes: Deu 23:3-5

This law forbids only the naturalization of those against whom it is directed. It does not forbid their dwelling in the land; and seems to refer rather to the nations than to individuals. It was not understood at any rate to interdict marriage with a Moabitess; compare Rth 1:4; Rth 4:13. Ruth however, and her sister were doubtless proselytes.

Deu 23:4

Compare the marginal reference. The Moabites and the Ammonites are to be regarded as clans of the same stock rather than as two independent nations, and as acting together. Compare 2Ch 20:1.

Barnes: Deu 23:6

i. e. "thou shalt not invite them robe on terms of amity with thee (compare Deu 20:10 ff), nor make their welfare thy care": compare Ezr 9:12. There is no injunction to hatred or retaliation (compare Deu 2:9, Deu 2:19); but later history contains frequent record of hostility between Israel and these nations.

Barnes: Deu 23:7-8

The Edomite, as descended from Esau the twin brother of Jacob (compare Deu 2:4), and the Egyptian, as of that nation which had for long shown hospitality to Joseph and his brethren, were not to be objects of abhorrence. The oppression of the Egyptians was perhaps regarded as the act of the Pharaohs rather than the will of the people Exo 11:2-3; and at any rate was not to cancel the memory of preceding hospitality.

Deu 23:8

In their third generation - i. e. the great grandchildren of the Edomite or Egyptian alien: compare the similar phrase in Exo 20:5.

Barnes: Deu 23:9-14

The whole passage refers not to the encampments of the nation while passing from Egypt through the wilderness, but to future warlike expeditions seat out from Canaan.

Barnes: Deu 23:15-16

The case in question is that of a slave who fled from a pagan master to the holy land. It is of course assumed that the refugee was not flying from justice, but only from the tyranny of his lord.

Barnes: Deu 23:17

Compare the marginal reference. Prostitution was a common part of religious observances among idolatrous nations, especially in the worship of Ashtoreth or Astarte. Compare Mic 1:7; Baruch 6:43.

Barnes: Deu 23:18

Another Gentile practice, connected with the one alluded to in the preceding verse, is here forbidden. The word "dog"is figurative (compare Rev 22:15), and equivalent to the "sodomite"of the verse preceding.

Poole: Deu 23:1

the congregation of the Lord doth not here signify, as commonly it doth, the body of the people, but the society of the elders or rulers of the people, who, as they represent the whole congregation, and act in their name, and for their service and good, so they are sometimes called by the name of the congregation , as Num 35:12 24 25 Jos 20:6,9 1Ki 8:5 , compared with Deu 23:1-3 ; and 1Ch 13:1,2,4 29:1,10,20 , compared with 1Ch 28:1 29:6 ; and of the congregation of God , as it is in the Hebrew of Psa 82:1 . Howsoever, seeing they are oft called the congregation , they may very well be called in a special manner the congregation of the Lord , because they were appointed by God, and act in his name and stead, and for his work and service, and did also oft assemble near the tabernacle, where God was eminently present. 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, partly because such persons are commonly observed to want that courage which is necessary for a governor, Exo 18:21 ; and partly because as such persons ordinarily were despicable, so the office and authority in their hands was likely to be exposed to the same contempt.

Poole: Deu 23:2

A bastard so the word is commonly rendered, and so it notes a person base-born, or born in fornication or adultery, or by incestuous or any prohibited mixtures of man and woman.

Object.

1. This law seems harsh, and too severe for the innocent bastard.

Answ 1. It was only an exclusion from government, which was a tolerable burden.

2. It was a necessary caution to prevent and brand the sin of uncleanness, to which the Jews were more than ordinarily prone.

Object. 2. Pharez and Jephthah were both bastards, yet advanced to great honour and authority.

Answ God gives laws to us, and not to himself; and, therefore he might, when he saw fit, confer what favour or power he pleased upon any such person, as he did to these. But some add, that the Hebrew word mamzer signifies not every bastard, but a bastard born of any strange woman, as the word may seem to intimate, and as such persons generally seem to have been, because of that special provision, that there should be no whore of the daughters of Israel , as it is here below, Deu 23:17 .

To his tenth generation or, his tenth generation, as it is in the Hebrew, and so in the following verses.

Poole: Deu 23:3

This may be understood either,

1. Of the males only, or the children of such fathers, as interpreters commonly take it. Or rather,

2. Of females also, or of all that were born either of such fathers or mothers, as may be gathered from Ezr 10 Ne 13 , where the children of strange wives were separated from Israel no less than the children of strange fathers. And it is an allowed maxim, that the birth follows the belly. And whereas the children of Rahab and Ruth are produced to the contrary, it may be said as it was before, that these were extraordinary instances, and that God when he pleased might exempt any particular person of them from this curse, though the Israelites might not do so.

For ever so it seems to note the immutability and perpetuity of this law, that it should be inviolably observed in all succeeding ages, and not dispensed with for any merit in the persons, or any pretence whatsoever. But why then should this clause be added only here, seeing the foregoing laws are as inviolable as this? It seems therefore to extend the duration of this exclusion of them from the congregation of the Lord beyond what was said at first, and to be added by way of aggravation, even to their tenth generation shall they not enter— yea, even for ever , i.e. they shall never enter, as it is expressed, without any mention of the tenth generation, Neh 13:1 , that they shall not come into the congregation of God for ever .

Poole: Deu 23:4

They met you not as the manner of those times was to wait and provide for strangers and travellers; see Gen 14:17 18:2,3 19:1,2 Jud 19:17-21 ; which was the more necessary, because in those times and countries there were no such public houses of entertainment, as now there are among us. Their fault then was unmercifulness to strangers and pilgrims, 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, as they had just occasion to do, and as they did by others, De 2 .

Object.

Quest. How doth this agree with Deu 2:28,29 , where the Moabites which dwell in Ar are said to have sold them meat and drink?

Answ 1. It is one thing voluntarily to meet them, and kindly to relieve them with bread and water, which they are here denied to have done, and a quite differing thing to sell them bread and water when they are upon their very borders, and their own interest forced them to do so.

2. It may seem that it was only those Moabites that dwelt in Ar did so, as is said Deu 2:29 , and that all the rest of the people neglected or refused to do it; and therefore the sin being so general and national, no wonder if the punishment be so too.

3. These and the following words, both here and Neh 13:1 , are to be taken distributively; and this first member of the verse belongs to the Ammonites, who did not

meet them with bread , &c., and the latter part to the Moabites, who, together with the Midianites, but not with the Ammonites, hired Balaam, &c.

Poole: Deu 23:5

i.e. Forced Balaam to bless thee, who was hired and inclined to curse thee, if possibly he could.

Poole: Deu 23:6

i.e. Make no contracts, either by marriages, or leagues, or commerce with them, but rather shalt 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 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 friendly and familiar conversation with them.

Poole: Deu 23:7

An Edomite the children of Edom; only the Amalekites are excepted by God’ s particular order, and upon special reason, Deu 25:17-19 .

Thy brother by Esau, Jacob’ s brother.

Thou wast a stranger in his land 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 great men and others, that one injury or offence 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 overlook and forget injuries, and to remember kindnesses.

Poole: Deu 23:8

Supposing their grandfather or great grandfather turned proselyte, and the children continue in that faith received by such ancestors.

Poole: Deu 23:9

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

Poole: Deu 23:10

Of which uncleanness see Lev 15:4,16,17 ; or by uncleanness of any like kind; one kind being here, as oft, put for all.

He shall go out of the camp

Quest . Why doth this uncleanness oblige a man to go out of the camp, when it did not oblige him to such a removal, Le 15 ?

Answ 1. It is not unreasonable if they were obliged to greater strictness and purity when they were undertaking so difficult and dangerous a work.

2. There is a manifest reason of the difference, because in their houses they had private chambers, where they could in such cases keep themselves from converse with others; whereas in the camp their conveniencies were so small, and their occasions of action so many, that it was very hard for his fellow soldiers that continued with him in the same tent, or part of the camp, to avoid the touching of him, which yet was infectious, Lev 15:7,22 .

Poole: Deu 23:12

To wit, to ease thyself, as it follows, Deu 23:13 .

Poole: Deu 23:13

A paddle the nature of which may be known from the use, which here follows.

Cover that which cometh from thee partly, to prevent the annoyance of ourselves or others; partly, to preserve and exercise modesty and natural honesty; 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, especially now when it was most necessary so to do.

Poole: Deu 23:14

In the midst of thy camp either because the ark was commonly present with them, or at least some of the holy instruments, which were pledges of God’ s presence; or because God had promised to go forth with them when they engaged in a just and necessary war.

Poole: Deu 23:15

This is not to be understood universally, as if all servants that flee from their masters, though without any sufficient cause or colour of justice, might be detained from them by any person to whom they fled for refuge, for this is apparently contrary to all the laws of religion, and justice, and charity, and would open a door to infinite disorders and mischiefs; but it is to be understood,

1. Of the servants of strangers, because it follows, Deu 23:16 , he shall dwell with thee , even among you , which shows that he had dwelt with and belonged to another people.

2. 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. And for the Canaanites this sentence was most just, because both they and theirs were all forfeited to God and to Israel, and whatsoever they enjoyed was by special indulgence. And for the other neighbours it may seem just also, partly, because some of them were within the larger limits of the land belonging to Israel by God’ s grant or deed of gift, Gen 15:18 Jos 1:4 ; partly, because by their hostile carriages they had given Israel a right to much more of theirs than a few servants that might possibly run away from their masters; and especially, because both masters and servants of these and other nations are unquestionably at the dispose of the Lord their Maker and sovereign Ruler.

3. Of such as upon inquiry appear to have been unjustly oppressed by their masters, as is implied by that phrase of his, making an escape, which supposeth a deliverance from danger or vexation. Now it is not strange nor unjust, if the great God, who hates all tyranny, and styles himself the refuge of the oppressed, doth interpose his authority, and help to rescue such persons from their cruel masters, who otherwise would be too strong for them.

4. Of such as came to them out of a desire to embrace the true religion, which possibly his master perceiving endeavoured by force to restrain him from, as it may be probably thought from his choosing and liking to live among the Israelites, expressed Deu 23:16 . Now if this great and supreme Master, to whom all other masters are but servants, and they and theirs are absolutely in his power, shall receive and protect one that gives up himself to his service against the will of the under-master, who in this case rebels against his sovereign Lord, what shadow is there of injustice in the case?

Poole: Deu 23:16

Taking advantage from his low and afflicted condition to be unreasonable or injurious to him.

Poole: Deu 23:17

No common prostitute, such, as were tolerated and encouraged by the Gentiles, and used even in their religious worship.

Of the daughters of Israel 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; though the words may be rendered among the daughters , and so in the following clause, among the sons , for the Hebrew mem is sometimes used in that sense, as Num 22:22 Psa 31:12 , and so it notes that none of that sort should be permitted among them, whether Jews or strangers.

A sodomite who defileth or suffereth himself to be defiled with mankind. See Gen 19:5 Lev 18:12 1Ki 14:24 22:46 Rom 1:27 .

Poole: Deu 23:18

This is opposed to the practice of the Gentiles, who allowed both such persons and their oblations they made out of their wicked and infamous gains; and some of them kept lewd women, who prostituted themselves in the temples, and to the honour of their false gods, and offered part of their profit to them. See Mic 1:7; /APC Bar 6:43 ; Herodotus in the end of his first book, and Strabo in his eighth book. The price of a dog either,

1. Properly; the dog being a vile and contemptible creature in those eastern parts, 1Sa 17:43 24:14 2Sa 3:8 Ecc 9:4 , and unclean by God’ s designation, which yet should have been redeemed by virtue of that law. Num 18:15 , had it not been for this prohibition. And this may be here prohibited, either,

1. That by this one instance, put for all others of the like kind, they might be taught not to offer to God what cost them nothing, or was worth nothing. Or,

2. To bring contempt upon the creature, which divers of the Gentiles offered up to their gods, and the Egyptians worshipped as gods. Or,

3. That by comparing whores and dogs together, and equalling the prices of them, he might expose whores to the highest disgrace and infamy. Or,

II. Metaphorically, as that word is oft used in Scripture, as 1Sa 24:14 Psa 22:16,20 Isa 56:10,11 Mt 7:6 Phi 3:2 ; and particularly it is used for unclean or filthy persons, 2Pe 2:22 Rev 22:15 ; as Horace also calls whores bitches ; which name doth most properly agree to them in respect of that impudence, and filthiness, and insatiableness, for which both of them are branded. And this sense may seem most proper in this place, because it agrees with all the other expressions; and as the hire of a whore answers to the whore, Deu 23:17 , so the price of a dog may seem to answer to the sodomite, Deu 23:17 , and so all concerned the same thing, whereas the price of a dog properly so called, may seem to be quite incongruous, and foreign to the place. It is true which is objected, that lawgivers use to deliver their laws in proper, and not in metaphorical terms, to prevent mistake and ambiguity; but there seems to be no great danger of mistake here, where the metaphor is so clearly explained and determined by so many words joined with it. For any vow and much less in other sacrifices, which being of a higher nature, and prescribed by God, must needs require more exactness than those which depended much upon a man’ s will and choice, as vows and free-will offerings did. Both these , i.e. the whore and the dog , and therefore the price of either of them cannot be acceptable. And this may seem to favour the latter opinion, that the dog is here taken metaphorically rather than properly, because there is no mention in the law (save in this place which is in question) of any abominableness of a dog unto God, more than of an ass, or any other unclean creature; but how abominable sodomites are to God is sufficiently evident from other scriptures, and from undeniable reasons.

PBC: Deu 23:2

"even to his tenth generation"

Many suggest that David {Ps 51:5} accused his mother of conceiving him in a sinful affair with someone other than Jesse. I offer that such a thought did not remotely enter his mind! In De 23:2 Moses taught that an illegitimate child could not "Enter into the congregation to the tenth generation." Ancient Jewish interpretation applies this verse to positions of leadership, such as king or priest. The Old Testament furnishes a vivid example of this principle in Ge 38:1-30. Judah fathered a son, Pharez, by his dead son’s widow. Remember that God ordained that Israel’s kings would come from the tribe of Judah, just as the priests would come from the tribe of Levi. Although scripture said that the sceptre should not depart from Judah until Shiloh, Christ the king, came, Judah’s first king was long delayed because of this sin. How many generations passed before Judah had her king? Look at the closing verses of Ruth. Ten generations passed from Judah with no king. Is this coincidence? Who appeared in the kingly line of Judah after the tenth generation? Jesse’s son, David, represented the tenth generation, demonstrating that the curse was satisfied. {Ru 4:18-22}

Haydock: Deu 23:1

Eunuch. By these are meant, in the spiritual sense, such as are barren in good works. (Challoner) (Theodoret, q. 25.) (Worthington) ---

The Hebrew also specifies three sorts of eunuchs, though the Septuagint and Chaldean have only two. No mention is made of natural eunuchs, who are not excluded from the church of the Lord. (Calmet) ---

This outrage of castration was first offered to nature by Semiramis. (Am. Marcellin. 14.) ---

Church. That is, into the assembly or congregation of Israel, so as to have the privilege of an Israelite, or to be capable of any place or office among the people of God. (Challoner) ---

Philo says, they were not to enter the court of the temple. See Lamentations i. 10. Others think they could not embrace the Jewish religion, Exodus xii. 48. But this privilege could not be refused. Most probably the custom of making eunuchs is forbidden, and if any were found among the Jews, they should not be admitted to any place of authority. Isaias (lvi. 5,) speaks of some faithful eunuchs, to whom God will give a place in his house; but he alludes to those of the new law, who embrace the state of celibacy, Matthew xix. 12. Eunuchs were rejected from the magistracy among the Romans; and when some were at last received, it was deemed unnatural, as their disposition is generally cruel and selfish. Omnia cesserunt Eunucho Consule monstra. (Claud. in Eutrop. i.) (Calmet) ---

Those who had the misfortune among the Jews to be eunuchs, did not perhaps (Haydock) lose the right of citizenship. (Tirinus)

Haydock: Deu 23:2

Mamzer, &c. The author of the Vulgate adds the explication of mamzer, which only occurs again, Zacharias ix. 6. It may in both places denote a stranger, or one of a different religion from the Jews, as Jephte was the son of a prostitute, (Judges xi. 1,) and yet became a judge of Israel. But strangers, as long as they professed a false religion, could not be entitled to the privilege of Jewish citizens; and even after they had relinquished their false worship, they were bound to wait ten whole generations, or a long time, before they could fill the posts of honour and command. (Calmet) ---

This, however, seems to be contrary to the disposition made in favour of the Idumeans and Egyptians, who were admitted in the third generation. A mamzer may, therefore, be (Haydock) a bastard of a different nation from the Jews, (Menochius) which was not the case of Jephte. (Haydock) ---

The Rabbins specify three sorts of mamzers: 1. those born of parents who, by the law, are forbidden to marry, being to near akin; 2. those who are the fruit of adultery, or some criminal commerce, which is punished with death; and 3. those whose birth subjects the parents to be cut off or retrenched from the people. (Selden, Jur. v. 16.) ---

the Septuagint, &c., exclude the children "of a harlot," which is the sense of mamzer in the canon law. The Christian Church rejects such from holy orders, and the Athenians would not suffer bastards to offer sacrifice in the city, but only in the cynosarge, dedicated to Hercules, whose birth any doubts might be entertained. (Calmet) ---

It is observable, that such often imitate the wicked conduct of their parents; in which case, they are unfit for the magistracy; and though they may lead a very exemplary life, the law is intended to discourage such practices in parents, which may entail dishonour and loss upon their children; that, if they be not sufficiently restrained by their own personal disgrace, they may at least by the love for their innocent offspring. (Haydock) ---

Tenth. In the 11th generation, when the stain was obliterated, the descendant might become a magistrate. (Menochius) ---

Some understand that they were excluded for ever, as when the judges of the Areopagus ordered a man to appear again before them in 100 years' time, they meant that his cause was entirely rejected. (Vatable; Casaub. in Atheneus vi.)

Haydock: Deu 23:3

Ever. This shews that the former verse only excludes bastards for a time. But why are these nations treated with more severity than the Edomite and Egyptian? Because their enmity seemed to proceed from pure malice, and they attempted to ruin the souls of the Hebrews by lust and by idolatry, without any prospect of interest to themselves. Their parents were also of very base origin, and Abraham had rescued their father, Lot, from destruction; so that for his children to oppose with such virulence the descendants of Abraham, manifested a degree of ingratitude and perversity. (Calmet) ---

They had found their attempts to hurt Israel abortive, and yet ceased not to persecute their near relations, (Haydock) by drawing them into carnal sins. Those who are obstinate in their evil ways can never be rightly received into the Church of God. (Worthington) ---

Achior and Ruth embraced the Jewish religion, but it does not appear they were admitted to places of trust, Judith xiv. 6. (Haydock) ---

These regulations were observed till the Babylonian captivity, while the genealogies might be ascertained. (Calmet) ---

In cases of extraordinary merit, as in that of Achior, the Ammonite, (Judith xiv.,) a dispensation might be granted. (Tirinus)

Haydock: Deu 23:4

Water: the necessaries of life. This inhumanity is highly resented. ---

Son. Hebrew, "of Beor, of Pethor, a city of Mesopotamia, to curse thee." (Haydock) (Numbers xxii. 5.)

Haydock: Deu 23:6

Peace. Hebrew, "ask or seek not their peace nor their advantage" as a nation; keep at a proper distance; have no familiarity with them. (Haydock) ---

Their vices, not their persons, are to be hated. David behaved in a friendly manner with the king of Ammon, 2 Kings x. 2. He was afterwards forced to make war upon the people, though, without such extraordinary provocations, war was not to be declared against them. (Calmet) ---

Prosperity. Have no intercourse with them. (Menochius) ---

Septuagint, "Salute them not, wishing them what may tend to their peace and advantage."

Haydock: Deu 23:7

Brother. Esau and Jacob were twins. ---

Land. The Egyptians had for some time afforded the Hebrews an asylum in their country, and though the kings of late had persecuted them, the people seem not to have entered into the views of their rulers, and spared the male children notwithstanding their cruel edicts. They gave them also very rich presents before their departure, Exodus xii. 35. Gratitude required that these things should be considered, (Haydock) and God orders his people generously to pass over the subsequent ill treatment of these two nations.

Haydock: Deu 23:8

Lord. The Rabbins explain this of the permission to marry the grand-children of such as had embraced the Jewish religion, though some of them suppose that an Idumean or an Egyptian woman might be taken to wife, as Solomon took the daughter of Pharao; but the Israelites could not give their children in marriage to the men of those nations. The grand-children of converts are rather hereby entitled to the privileges of other Jewish citizens. (Calmet)

Haydock: Deu 23:9

Thing, rapine, libertinage, &c., which are but too common among soldiers. (Calmet) ---

We know what instructions St. John the baptist gave to those who followed that lawful profession, Luke iii. 14. (Haydock)

Haydock: Deu 23:10

Camp of the Levites, according to the Rabbins. (Calmet) ---

Bonfrere explains this of priests. (Menochius) ---

But it rather refers to all who dwelt in the camp, where the ark seems to have been generally present, along with the armies, ver. 14., and Numbers xxxi. 6. (Calmet) ---

It is not clear, however, that the law alludes to any other camp, but that in the midst of which the tabernacle was fixed; and Calmet elsewhere, denies that the ark commonly followed the army. (Haydock)

Haydock: Deu 23:11

Water of the fountain. (Menochius)

Haydock: Deu 23:13

Girdle. Hebrew azon, means "a balance," as the Hebrews generally carried weights, &c., about them, chap. xxv. 13. Moderns translate, "a paddle upon thy weapon," But the Septuagint seem to have read ezor, "a girdle," (Calmet) which is more intelligible, as the Jews were accustomed to carry the necessary utensils, money, &c., not in their pockets, as we do, but in a bag, which they fixed to their girdles, or belts. All the Jews who dwelt in the camp, were bound to have a paddle, for the purpose here mentioned. (Haydock) ---

Josephus (Jewish Wars ii. 7,) observes, that the Essenians always made use of one, with which they made a hole a foot deep, and covered it with their robes, that nothing indecent might be exposed to view. (Haydock) ---

The Turks still follow the same custom, when they are encamped. (Busbec, ep. iii.) (Calmet)

Haydock: Deu 23:14

No uncleanness. This caution against suffering any filth in the camp was to teach them to fly the filth of sin, which driveth God away from the soul. (Challoner) Those who have had the misfortune to fall into the sink of iniquity, must not fail to use the sharp instrument of compunction, with which they may hide the enormity of their crimes. (Haydock) ---

Incessanter terram mentis nostræ pœnitentiæ dolore confodiat &....abscondat. (St. Gregory, Mor. iii. 13.) ---

In a camp where three million people were collected, if some such regulation had not been made, great and serious inconveniences would have ensued. The lawgiver, therefore, descends to several particulars which to us might appear minute; but besides the obvious meaning, which is very rational, the words convey other mystical instructions of the highest importance. ---

God was pleased to assume to character of a powerful monarch, residing among his people, and hence every appearance of indecency must be removed. (Haydock)

Haydock: Deu 23:15

To thee, from among the Gentiles. The promised land was thus declared a land of liberty, (Calmet) to encourage poor slaves to embrace the service of the true God, and to flee from the slavery of the devil, and from the society of those who adored him in their idols. The whole earth belongs to the Lord, and He was thus pleased to punish those who might claim a right to these slaves. (Haydock) ---

Some believe that the price was given to the owner, at the public expense. The Rabbins allow this privilege of an asylum, only to those who fled from a foreign country, or from an infidel master, to embrace the true religion. Circumcision was given to them as an inviolable mark of liberty. (Chaldean) Those who had been sold for their crimes, or for debt, by the sentence of the judge, could not claim this exemption. (Grotius, Jur. iii. 7.) ---

Philo (de humanit.) says, it would be unjust to give up a slave who has sought refuge with us. We ought either to reconcile him to his master, or sell him to another, and give the price to the former owner. Some translate the Hebrew in a contrary sense, "Thou shalt not shut up the slave who has fled to thee from his master," as if it were unjust to refuse to deliver him up. But the law points out some cases where it is lawful for a slave to flee away, and consequently people must be allowed to receive him. The following verse is decisive in favour this explanation.

Haydock: Deu 23:17

Israel. Some hence very erroneously infer, that before this prohibition the thing was not criminal. (Selden, Jur. v. 4.) Notwithstanding the law, such lewd practices continued to be very common. The original expresses that both the women and men were consecrated, " kadash, " in all probability to some idol, whom they intended to honour by abominable prostitutions, a thing very common in all the East, as we learn both from profane and sacred authors. (Aten. xiii. 5.) (4 Kings xxiii. 7.) The men were called the effeminate, 3 Kings xiv. 24. (Calmet) ---

Some copies of the Septuagint have a double translation of this verse, and add, "None of the daughters of Israel shall bear the mysteries, nor shall any of the sons of Israel be initiated (in these mysteries of idols) to make every vow." Telesphoros denotes a strumpet for hire, ver. 18; or, according to Vossius, one who is initiated or performs the pagan mysteries, as fornication and idolatry, commonly go together in the sacred writers. Hesychius seems to understand, that it refers to "the house where a person has been delivered of a child." But Tertullian (pudic. ix.) explains it thus, "No one....shall pay tribute;" as telos means tribute, (Haydock) and the Jews are supposed to have refused to pay any to the Romans on the authority of this verse. See Casaub. in Baruch ii. 19. (Grotius) (Calmet) ---

But it seems far more probable, that it is a farther elucidation of the text, and prohibits that scandalous impiety by which may were not ashamed publicly, like dogs, to commit the most obscene actions, and to present the hire of their bodies to the idols, Micheas i. 7. (Clement of Alexandria, Exhort.; Villalpand in Ezechiel xliii.) We could hardly give credit to those who have attested such things, did not God here find it necessary to caution his people not to fall into such blindness and delusion. That the poor ignorant idolater should think by these means to appease those gods who, while here on earth, had been infamous for the like excesses, needs not so much to excite our surprise. But that the Gnostics, Manichees, and other heretics, almost of all ages since the light of the gospel shone forth, should have thought that they could honour the true God by abusing the flesh, is truly astonishing. Yet they gave into this delusion, by first persuading themselves that the flesh was the creature of an evil principle, fighting against the author of the spirit and of all good, with whom they intended to take part. The way of a fool is right in his own eyes. Yea, there is a way that seemeth to a man right, and the ends thereof lead to death, Proverbs xii. 15., and xvi. 25. These wretches grounded their opinion on the authority of their gods, or of the Scripture. Will this excuse be admitted by the Sovereign Judge? But these delusions are perhaps now at an end. ---

A principle, however, is still maintained of a far more pernicious tendency, inasmuch as it strikes at the root of every law, divine and human. This horrible doctrine was inculcated by J. Wesley for above thirty years, as we have already observed, chap. xvi. 22. "O natural man," says he, (Serm. on Orig. Sin,) "thou canst do [no] good. Thy natural actions are sin; thy civil actions are sin; thy religious actions are sin. As many thoughts, words, and actions, so many sins; for nothing but sin comes from thee. Thy duties are sins. Can an evil tree bring forth good fruit?" Thus Scripture teaches him that to work for one's family, to pay taxes, to pray, read the Scriptures, or even to believe, will be a sin! "Knowest thou not that thou canst do nothing but sin, till thou art reconciled to God." (Sermon on the Righteousness of Faith.) Hence arose the Still-Methodists, Jour. iv. p. 92.. Even after this celebrated reformer had begun, when almost 70 years of age, to discover "the subtle poison which," he says, (Jour. viii. p. 90,) "has infected, more or less, almost all, from the highest to the lowest among us," it is astonishing that he still acknowledges those who were infected with it, as "the real children of God by faith." Many of these, he says, (serm. on the law) lay it down as an unquestionable truth, that when we are come to Christ, we have done with the law; and that in this sense, Christ is the end of the law to every one that believeth. We need, therefore, no longer wonder that the pagans should think they honoured their idols by prostitution, (which on other occasions they condemned as "a great disgrace," oneidos mega, as Musonias calls it,) since in this enlightened age, a man of no mean abilities, and far advanced in years, a man who requires that all the preachers in his connexion shall conform to his Sermons and Notes on the New Testament, or be superceded, (Jour. xx. p. 34,) could decide that those who maintain this principle, and make it a branch of their religion to bread the law of God on purpose, are the "real children of God by faith;" people, "whom God has taken out of the world." As well might he say that a man may live on subtle poison, and please God, by following a doctrine than which "nothing can be more false," as he styles this very principle of Antinomianism, to which he and his preachers had "leaned" for such a length of time. "If, says a great admirer of his, Mr. Fletcher, (1 Check, 4th letter,) the three first propositions of the minutes are scriptural, Mr. Wesley may well begin the remaining part, by desiring the preachers in his connexion to emerge along with him from under the noisy billows of prejudice, and to struggle quite out of the muddy streams of Antinomian delusions which have so long gone over our heads, and carried so many souls down the channels of vice into the lake that burneth with fire and brimstone." This is then to be the abode of those whom "God has taken out of the world, and who are real children of God by faith!" This is the heaven, of which they may boast in dying that they are infallibly sure of! At least, the man whom they have so eagerly followed as their judge, has passed this woeful sentence upon them, as if he had a mind to laugh at their credulity. If he join us also in the same condemnation, and say, "I have the same assurance that Jesus is the Christ, and that no Romanist can expect to be saved, according to the terms of his covenant;" (Jour. iii. p. 94) we are not solicitous about his good opinion; we have not chosen him for our judge, nor have his writings given us reason to think that he knew the nature of our covenant. If he did, so much the more dreadful must have been his reckoning with that unerring Judge, before whom he has appeared 20 years ago. It is the glory and happiness of the Catholic Church, that no one attempts to assail her, but he presently betrays the spirit by which he is inspired, the spirit of calumny, and of the perverse application of Scripture. It was thus that our divine head was treated by the father of lies, who alleged Scripture to encourage suicide, or presumption, Matthew iv. 6. So in the various points of faith which Mr. Wesley attacks, he shamefully misrepresents our doctrine, that he may have something to oppose. We have seen how unjustly he accuses us of idolatry, chap. xvi. 22. But in order, perhaps, to comfort us with the reflection, that we have many partners in guilt, he represents the Protestants as equally criminal. "They set up their idols in their churches; you set up yours in your heart....Oh how little is the difference before God! How small pre-eminence has the money worshipper at London over the image worshipper at Rome; or the idolizer of a living sinner over him that prays to a dead saint." (Word to a Protestant.) How much soever the Protestants may be entangled in this species of idolatry, they do not at least pretend to authorize it by the principles of religion, as some of the Methodists have done. Witness the man with whom J. Wesley conversed at Birmingham. "Do you believe that you have nothing to do with the law of God? He answered, I have not, I am not under the law....Have you also a right to all the women in the world? Yes, if they consent. And is this not a sin? Yes, to him who thinks it is a sin; but not to those whose hearts are free. The same thing that wretch, Roger Ball, affirmed in Dublin. Surely these are the first-born children of Satan." (Journal vi. p. 133.) Witness Mr. Fletcher, a celebrated clergyman in the Methodist connexion, who has informed us that Antinomian principles and practices had spread like wild fire among the Methodists. "Nor need I go far, says he, for a proof of this sad assertion. In one of his (Wesley's) societies, not many miles from my parish, a married man, who professed being in a state of justification and sanctification, growing wise above what is written, despised his brethren as legalists, and his preachers as persons not clear in the gospel. He instilled his principles into a serious young woman; and what was the consequence? Why they talked about finished salvation in Christ, and the absurdity of perfection in the flesh, till a perfect child was conceived and born; and, to save appearances, the mother swore it to be a travelling man that cannot be heard of. Thus, to avoid legality, they plunged into hypocrisy, fornication, adultery, perjury, and the depth of ranterism, &c." (Check i. Let. 2.) But enough of such absurdity. We may now easily believe to what lengths the dissolute examples and maxims of the heathenish mythology would lead their unhappy votaries, when we behold the purest lessons of the gospel so strangely perverted. (Haydock) ---

Whoremonger. It is very probable that the Scripture here means such as were guilty of unnatural impurities, "consecrated," as it were, to some idol of lust, as these crimes were common under several faithless kings of Israel and of Juda, 3 Kings xv. 12., and xxii. 47. Simple prostitutes are styled zona. (Calmet) ---

God will not allow these to be publicly tolerated, though they contrived but too often in private to ensnare the hearts of God's people, 3 Kings iii. 16. (Tirinus) ---

Onkelos translates, "No Israelite shall give his daughter in marriage to a slave, nor take one for his son's wife," as the contract would be null, according to the Rabbins, for want of liberty. (Calmet) ---

He may, perhaps, have given this singular turn to this verse, because the preceding one speaks of fugitive slaves.

Haydock: Deu 23:18

Dog. Many explain this in a figurative sense, as we have done in the last verse, to denote the public impudence by which some thought to honour their gods. (Haydock) ---

Such impiety the Lord abhors, though practiced by all the surrounding nations, as ancient records unanimously attest. How incredible soever it might otherwise appear, that a false notion of religion, joined to a natural depravity, could prompt people to such excesses, we cannot call in question the veracity of so many historians. See Herodotus i, and ii.; Just.[Justinian?], xviii. 6.; Eusebius, præp. iv. 6.; St. Augustine, City of God iv. 10; and the sacred writers, Baruch vi. 42., and Proverbs xix. 13. The Rabbins explain dog literally, and observe that a prostitute, or one who has had any commerce with a man with whom it was not lawful for her to marry, could not offer what she had thus gained to the Lord, nor what had been received in exchange for a dog. Josephus ([Antiquities?] iv. 8,) understands it of such hunting or shepherds' dogs as had been lent for hire to propagate the breed. Maimonides thinks that what the strumpet had received in kind, could not be presented, but with the price of it she might buy suitable victims. But Josephus and Philo admit of no such exceptions. They reject all sorts of presents made by strumpets, in detestation of their crimes; and it was probably from the same motive that the Jews concluded it was unlawful to put the price of blood into the treasury of the temple, Matthew xxvii. 6. In the Christian Church, the offerings of public sinners were not received, even to be distributed among the poor. These would not even take an alms from the hands of St. Afra, while she remained a courtesan of Augsbourg. Even the pagan emperor, Severus, refused to admit into the sacred treasury the tribute arising from such unworthy means. (Lamprid.) ---

Some believe that Moses forbids the price of a dog to be presented, as the Egyptians had a sovereign respect for dogs; and many nations offered them in sacrifice, particularly for expiation. All the Greeks purified themselves, by making a dog be carried round them. (Bochart, p. 1, B. ii. 56.) Isaias (lxvi. 3,) seems to insinuate that dogs were sometimes immolated. St. Augustine, (q. 38,) and others, believe that dogs are not to be redeemed, as the first-born of other things are, probably because they were too mean, and the price to insignificant to purchase another victim. But we may adhere to the explication which was first proposed. (Calmet) ---

Both. The dog was an unclean animal, and strumpets defiled their own bodies, and draw down the indignation of that God, who is a pure Spirit, and loves chaste souls. Without are dogs and sorcerers, and unchaste, and murderers, and servers of idols. (Apocalypse xxii. 15.) (Haydock)

Gill: Deu 23:1

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.

Gill: Deu 23:2

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.

Gill: Deu 23:3

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.

Gill: Deu 23:4

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.

Gill: Deu 23:5

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.

Gill: Deu 23:6

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; 2Sa 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.

Gill: Deu 23:7

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.

Gill: Deu 23:8

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.

Gill: Deu 23:9

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.

Gill: Deu 23:10

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.

Gill: Deu 23:11

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.

Gill: Deu 23:12

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.

Gill: Deu 23:13

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.

Gill: Deu 23:14

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.

Gill: Deu 23:15

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.

Gill: Deu 23:16

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.''

Gill: Deu 23:17

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, 2Ki 23:7.

Gill: Deu 23:18

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 23:1

¹ tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”

² tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”

³ sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.

NET Notes: Deu 23:2

¹ tn Or “a person born of an illegitimate marriage.”

² tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

NET Notes: Deu 23:3

¹ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

² tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

³ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

NET Notes: Deu 23:4

¹ tn Heb “hired against you.”

NET Notes: Deu 23:5

¹ tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).

² tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.

NET Notes: Deu 23:7

¹ tn Heb “brother.”

² tn Heb “sojourner.”

NET Notes: Deu 23:8

¹ sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.

NET Notes: Deu 23:9

¹ tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.

NET Notes: Deu 23:10

¹ tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.

NET Notes: Deu 23:12

¹ tn Heb “so that one may go outside there.” This expression is euphemistic.

NET Notes: Deu 23:13

¹ tn Heb “sit.” This expression is euphemistic.

² tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.

³ tn Heb “what comes from you,” a euphemism.

NET Notes: Deu 23:14

¹ tn Heb “give [over] your enemies.”

² tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.

NET Notes: Deu 23:15

¹ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

NET Notes: Deu 23:16

¹ tn Heb “gates.”

NET Notes: Deu 23:17

¹ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

² tn Heb “daughters.”

³ tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

⁴ tn Heb “sons.”

NET Notes: Deu 23:18

¹ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

² tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

Geneva Bible: Deu 23:1

He that is wounded in the stones, or hath his privy member cut off, ^{( a )} shall not enter into the congregation of the LORD.

^{( a )} Either to bear office, or to marry a wife.

Geneva Bible: Deu 23:2

^{( b )} A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

^{( b )} This was to cause them to live chastely, that their posterity might not be rejected.

Geneva Bible: Deu 23:4

Because they ^{( c )} met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.

^{( c )} By this he condemns all who do not aid the children of God in their calling.

Geneva Bible: Deu 23:6

Thou ^{( d )} shalt not seek their peace nor their prosperity all thy days for ever.

^{( d )} You shall have nothing to do with them.

Geneva Bible: Deu 23:8

The children that are begotten ^{( e )} of them shall enter into the congregation of the LORD in their third generation.

^{( e )} If the fathers have renounced their idolatry, and received circumcision.

Geneva Bible: Deu 23:12

Thou shalt have a place also without the camp, whither

thou shalt ^{( f )} go forth abroad:

^{( f )} For the necessities of nature.

Geneva Bible: Deu 23:13

And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and ^{( g )} cover that which cometh from thee:

^{( g )} Meaning by this that his people should be pure both in body and soul.

Geneva Bible: Deu 23:15

Thou shalt not ^{( h )} deliver unto his master the servant which is escaped from his master unto thee:

^{( h )} This is meant of the heathen , who fled because of their masters' cruelty, and embrace the true religion.

Geneva Bible: Deu 23:18

Thou shalt not bring the ^{( i )} hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God.

^{( i )} Forbidding that any income gained from evil things should be applied to the service of God, (Mic 2:7).

Commentary -- Verse Range Notes

TSK Synopsis: Deu 23:1-25

1 Who may or may not enter into the congregation.

9 Uncleanness is to be avoided in the host.

15 Of the fugitive servant.

17 Of filthiness.

18 Of abominable sacrifices.

19 Of usury.

21 Of vows.

24 Of trespasses.

MHCC: Deu 23:1-8

We ought to value the privileges of God's people, both for ourselves and for our children, above all other advantages. No personal blemishes, no crimes of our forefathers, no difference of nation, shuts us out under the Christian dispensation. But an unsound heart will deprive us of blessings; and a bad example, or an unsuitable marriage, may shut our children from them.

MHCC: Deu 23:9-14

The camp of the Lord must have nothing offensive in it. If there must be this care taken to preserve the body clean, much more should we be careful to keep the mind pure.

MHCC: Deu 23:15-25

It is honourable to shelter and protect the weak, provided they are not wicked. Proselytes and converts to the truth, should be treated with particular tenderness, that they may have no temptation to return to the world. 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. Where the borrower gets, or hopes to get, it is just that the lender should share the gain; but to him that borrows for necessary food, pity must be showed. That which is 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. They were allowed to pluck and eat of the corn or grapes that grew by the road side; only they must not carry any away. This law intimated what great plenty of corn and wine they should have in Canaan. It provided for the support of poor travellers, and teaches us to be kind to such, teaches us to be ready to distribute, and not to think every thing lost that is given away. Yet it forbids us to abuse the kindness of friends, or to take advantage of what is allowed. Faithfulness to their engagements should mark the people of God; and they should never encroach upon others.

Matthew Henry: Deu 23:1-8

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.

Matthew Henry: Deu 23:9-14

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 1Sa 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.

Matthew Henry: Deu 23:15-25

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, 1Ki 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 (Phm 1:17, Phm 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, 2Sa 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. 2Co 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.

Keil-Delitzsch: Deu 23:1-8

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 Zec 9:6; and it is neither contracted from מוּם and זר (according to the Talmud , and Hitzig on Zec 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.

Keil-Delitzsch: Deu 23:9-14

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.

Keil-Delitzsch: Deu 23:15-16

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.

Keil-Delitzsch: Deu 23:17-18

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").

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 22:9--23:19

7. Laws arising from the seventh commandment 22:9-23:18

The seventh commandment is, "You shall not commit adultery" (5:18).

"Known elsewhere in the ancient Near East as the Great Sin,' adultery epitomizes all that impurity means, whether in family, social, political, or religious life."²⁴⁶

Constable: Deu 23:1-8

Public worship 23:1-8

In the preceding chapter Moses explained the proper types of marital union. In this chapter he set forth the proper types of union of individuals with the covenant community.

This section of verses (vv. 1-8) deals with people who were not born in Israel but wished to worship with full members of the nation.

"The assembly' (qahal) refers here to the formal gathering of the Lord's people as a community at festival occasions and other times of public worship and not to the nation of Israel as such. This is clear from the occurrence of the verb enter' (bo') throughout the passage (vv. 1-3, 8), a verb that suggests participation with the assembly and not initial introduction or conversion to it."²⁵⁵

God excluded eunuchs (v. 1) because lack of wholeness symbolized lack of holiness and perhaps because the Canaanites practiced castration as part of their worship (cf. vv. 17-18). A Canaanite who had submitted to this operation may have been such a strong devotee of Baal that he would not be acceptable as a worshipper. Likewise God excluded an illegitimate child--probably one born out of incest, adultery, or the union of an Israelite and a Canaanite (v. 2; cf. Zech. 9:6).²⁵⁶ This restriction would have discouraged Israelites from marrying Canaanites since their children could not participate in public worship. Such a category may have included the offspring of Canaanite temple prostitutes.²⁵⁷ "To the tenth generation" (vv. 2, 3) means forever.²⁵⁸

"One was an Israelite and therefore a member of the covenant community by birth. Only by some act of his own will could he lose that privilege. On the other hand, Israelite birth did not automatically qualify one for full participation in community worship, the very point of vv. 1-2."²⁵⁹

The Israelites were to admit no Ammonite or Moabite into public worship (vv. 3-6). The Ammonites and Moabites were descendants of Lot through his incestuous relationship with his daughters (Gen. 19:30-38). Evidently Ammonites, Moabites, and any other peoples could join Israel as proselytes to Yahwism (cf. 2:9, 19; Exod. 12:38; Ruth 4:10; 1 Sam. 22:3-4). The Ammonites and Moabites could not participate in the public worship of Israel, however.

The main reason for the exclusion of the Ammonites and Moabites was the extreme hostility that these nations demonstrated toward Israel when Israel was approaching the Promised Land. Evidently Ammon participated with Moab in resisting Israel's passage, in seeking to curse the Israelites with Balaam's assistance, and or in corrupting the Israelites through sacred prostitution (Num. 22-25).

God treated the Edomites and Egyptians less severely. The great-grandchildren of people from these nations could become worshippers with Israel (vv. 7-8). The rationale again lay in Israel's relationships to these two nations in her history.

Even though not all these people could become worshipping citizens of Israel they could, of course, trust in Israel's God and experience personal salvation. Many individuals who were not even members of the covenant community enjoyed personal salvation (e.g., Melchizedek, Job, the widow of Zarephath, the "God-fearers" among the Gentiles in Jesus' day, et al.).

"Disbarment from the assembly was not synonymous with exclusion from the covenant community itself as the one example of Ruth the Moabite makes clear. . . . There can be no doubt that Ruth was welcomed among the people of the Lord as one of their own though presumably never with access to the assembly."²⁶⁰

From these verses we learn that God's people should be careful about whom they allow to worship with themselves and admit to full privileges among themselves (cf. Rom. 16:17-18).

Constable: Deu 23:9-14

Personal hygiene 23:9-14

Various practices, most of which we have discussed previously, rendered the Israelite encampment ceremonially unclean. The laws in these verses applied to Israel after she entered the land and, specifically, while her armies engaged in battle. The connection with the seventh commandment is what is unseemly, especially in the area of sexual associations.

The Israelites were evidently to regard human waste products as unnatural and therefore unclean.

"There was nothing shameful in the excrement itself [v. 14]; 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."²⁶¹

The Israelites were to acknowledge God's presence among them by keeping their camp free of human refuse. This would hallow His name as He walked among them.

". . . much of the information found in the [ancient] Egyptian medical texts was medically hazardous. For example donkey feces were used for the treatment of splinters, which probably increased the incidence of tetanus because of tetanus spores present in feces. Crocodile feces were used for birth control. In contrast Moses wrote that God instructed the Israelites to cover their excrement because it was unclean' (Deut. 23:12-13). At no time did Moses resort to adding the popular medical techniques of his day, though he was educated in all the wisdom of the Egyptians' (Acts 7:22), which certainly included their medical wisdom."²⁶²

God's people should conduct themselves in view of God's presence among them (cf. Eph. 5:3-4).

Constable: Deu 23:15-16

The treatment of the disadvantaged 23:15-16

Slaves from other nations who fled to Israel for refuge should receive permanent asylum. God's people were to show compassion to the oppressed and were not to join with oppressors (cf. Heb. 13:3; Gal. 6:2). This law clarified a proper association.

Constable: Deu 23:17-18

Cultic personnel 23:17-18

Israelites were not to become or to dedicate their children as cult prostitutes as the Canaanites did. They were not to offer to God money earned by prostitution to pay for a vow to Him either. The "dog" (v. 18) was a male sanctuary prostitute (cf. Rev. 22:15). Such men were common in Canaanite religion.²⁶³ The Hebrew terms used here to describe cult prostitutes (qedesa and qades) set them off from regular Israelites who practiced prostitution (zonah and keleb). Obviously any type of prostitution violated the spirit if not the letter of the seventh commandment.

God's people should not rationalize immoral behavior by thinking that it will result in the greater glory of God (cf. Rom. 6:1-2; Acts 5).

Guzik: Deu 23:1-25

Deuteronomy 23 - Instructions to the Assembly, Various Laws

A. Those excluded from the congregation of Israel.

1. (1) Eunuchs are excluded from the congregation of Israel.

He who is emasculated by crushing or mutilation shall not enter the assembly of the LORD.

a. By crushing or mutilation: This refers to those emasculated by either birth defect, accident, or by deliberate emasculation.

b. Shall not enter the assembly of the LORD: When we read this term, it usually refers to the nation gathered before the LORD in worship, such as when they were gathered at Mount Sinai (Deuteronomy 5:22, 9:10, 10:4, and 18:16). But it doesn't always have this sense.

i. Deuteronomy 31:30 refers to all the congregation of Israel, while Deuteronomy 31:28 makes it clear that "all the congregation" was gathered through all the elders of your tribes, and your officers. So, in some contexts, the congregation can refer to elders and officers. It may very well be that these exclusions from the assembly of the LORD are exclusions not from the religious life of Israel, but from the political life of the nation.

ii. Poole suggests that the idea of the assembly of the LORD is the leadership, or the rulers of Israel. These people were barred not from the religious life of Israel, but from the political life of the nation. Trapp agrees, saying on shall not enter the assembly of the LORD: "Shall not go in and out before the people as a public officer." Clarke adds, "If by entering into 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."

iii. Isaiah 56:3-5 shows that even eunuchs and foreigners could be accepted before the LORD if they would obey Him, and they would be accepted before the "normal" people who disobeyed God.

c. Shall not enter the assembly of the LORD: Eunuchs were excluded because God's covenant with Israel was vitally connected with the idea of the seed, and emasculation is a "crime" against the seed of man. Additionally, most eunuchs were made to be so in pagan ceremonies where they were dedicated to pagan gods.

2. (2) Those of unknown parentage are excluded from the assembly of Israel (civil leadership in Israel).

One of illegitimate birth shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD.

a. One of illegitimate birth: It is difficult to define exactly what is meant by the term of illegitimate birth. Some later Jewish writers defined this as someone who was born of an incestuous relationship between Jews; others said it refers to those born of mixed marriages between the people of Israel and their pagan neighbors (as in Nehemiah 13:23).

3. (3-6) Ammonites and Moabites are excluded from the congregation of Israel (civil leadership in Israel).

An Ammonite or Moabite shall not enter the assembly of the LORD; even to the tenth generation none of his descendants shall enter the assembly of the LORD forever, because they did not meet you with bread and water on the road when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Nevertheless the LORD your God would not listen to Balaam, but the LORD your God turned the curse into a blessing for you, because the LORD your God loves you. You shall not seek their peace nor their prosperity all your days forever.

a. An Ammonite or Moabite shall not enter the assembly of the LORD: The Moabites and the Ammonites not only treated Israel cruelly on their way to the Promised Land, but they also were a people with a disgraceful beginning. Moab and Ammon were the two sons born to the daughters of Lot through their incest with their father (Genesis 19:30-38).

4. (7-8) Edomites and Egyptians (of the third generation) are permitted to be among the congregation of Israel (civil leadership in Israel).

You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were an alien in his land. The children of the third generation born to them may enter the assembly of the LORD.

a. You shall not abhor an Edomite: The Edomites were ethnically related to Israel, because Israel's brother Esau was the father of the Edomite peoples. Therefore, Israel was commanded to not abhor an Edomite.

i. Interestingly, one of the most famous Edomites in history was abhorred by Israel - Herod the Great. Many of his spectacular building projects in Judea were intended to not only glorify his own name, but to win the favor of the Jews who despised him as an Edomite.

b. You shall not abhor an Egyptian: The Egyptians were also to receive more favor than the Moabites or Ammonites, because Israel was a guest in Egypt for almost 400 years. Though the years Israel spent in Egypt were hard, God had a great purpose for them. Egypt was like a mother's womb for Israel; they went in as a large family, and came out as a distinct nation.

B. Miscellaneous laws.

1. (9-14) Cleanliness in the camp.

When the army goes out against your enemies, then keep yourself from every wicked thing. If there is any man among you who becomes unclean by some occurrence in the night, then he shall go outside the camp; he shall not come inside the camp. But it shall be, when evening comes, that he shall wash with water; and when the sun sets, he may come into the camp. Also you shall have a place outside the camp, where you may go out; and you shall have an implement among your equipment, and when you sit down outside, you shall dig with it and turn and cover your refuse. For the LORD your God walks in the midst of your camp, to deliver you and give your enemies over to you; therefore your camp shall be holy, that He may see no unclean thing among you, and turn away from you.

a. When the army goes out against your enemies, then keep yourself from every wicked thing: God commanded ceremonial cleanliness among the army of Israel. Some occurrence in the night probably refers to nocturnal emissions, and the cleansing ceremony for this is described in Leviticus 15:16-18. After observing the ceremonial washing, he may come into the camp again.

b. And you shall have an implement among your equipment: God commanded sanitary cleanliness among the army of Israel; each soldier was to carry some type of shovel, with which he could cover [his] refuse.

i. This command was given, "Partly, to prevent the annoyance of ourselves or others; partly, to preserve and exercise modesty and natural honesty; 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." (Poole)

ii. Some ancient rabbis taught that the holy city of Jerusalem should be considered "the camp of the LORD." Under this reasoning, one had to go outside the camp to relieve one's self. However, for many people, the trip outside the large "camp" of Israel (the city of Jerusalem) was longer than what would be permitted on the Sabbath. Therefore, as a practical matter, the rabbis prohibited a Jew from relieving themselves on the Sabbath day.

2. (15-16) Israel to provide asylum for the foreign escaped slave.

You shall not give back to his master the slave who has escaped from his master to you. He may dwell with you in your midst, in the place which he chooses within one of your gates, where it seems best to him; you shall not oppress him.

a. You shall not give back to his master the slave who has escaped from his master to you: "The refugee slave referred to had evidently come from a foreign land. Otherwise there would have been legal complications, since slaves were a valued possession." (Thompson)

3. (17-18) Sacred prostitution banned.

There shall be no ritual harlot of the daughters of Israel, or a perverted one of the sons of Israel. You shall not bring the wages of a harlot or the price of a dog to the house of the LORD your God for any vowed offering, for both of these are an abomination to the LORD your God.

a. Ritual harlot: This refers to a female prostitute. The term perverted one refers to a male prostitute, both of which were common among the pagan religions of the Canaanites and others in the ancient world.

i. Later, in the reigns of Asa (1 Kings 15:12) and Josiah (2 Kings 23:7) we are told that the perverted persons (male prostitutes) were expelled from Israel. This means that for some period of time before they were expelled, they were allowed to practice their "holy prostitution," which was an abomination to the LORD your God.

b. You shall not bring the wages of a harlot or the price of a dog to the house of the LORD your God: The pay of a female prostitute (the hire of a harlot) and the pay of a male prostitute (the price of a dog) were never to be offered to the LORD. This was a common practice among the sacred prostitution cults that abounded in the ancient world.

i. A reminder of the principle that the work of the LORD does not need money from immoral or ill-gotten gains.

ii. Even in its most gross forms, this kind of practice has been allowed in the institutional church. "And what a stinking shame is that, that stews and brothel-houses are licensed by the Pope, who reaps no small profit by them?" (Trapp, writing in 1659)

4. (19-20) No interest to be charged to the family of Israel.

You shall not charge interest to your brother; interest on money or food or anything that is lent out at interest. To a foreigner you may charge interest, but to your brother you shall not charge interest, that the LORD your God may bless you in all to which you set your hand in the land which you are entering to possess.

a. You shall not charge interest to your brother; interest on money or food: The mention of food, and the similar command in Exodus 22:25, leads most to understand that interest was prohibited on loans made to the poor for their basic needs, and did not prohibit the taking of interest on loans that were not for relief of the poor.

b. To a foreigner you may charge interest: "But since merchants from other nations might come for business reasons to Israel, or make loans on interest to Israelites, foreigners could be charged interest." (Kalland)

5. (21-23) The importance of keeping our vows.

When you make a vow to the LORD your God, you shall not delay to pay it; for the LORD your God will surely require it of you, and it would be sin to you. But if you abstain from vowing, it shall not be sin to you. That which has gone from your lips you shall keep and perform, for you voluntarily vowed to the LORD your God what you have promised with your mouth.

a. You shall not delay to pay it: A vow before God is no small thing. God expressly commanded that Israel should be careful to keep its vows and to fulfill every oath made, for the LORD your God will surely require it of you, and it would be sin to.

i. In many circles today, the breaking of an oath is just standard business practice - but before God, it is simply sin.

b. If you abstain from vowing: Many wonder if vows or oaths are permitted for a Christian today.

i. Some think not, because of what Jesus said in Matthew 5:34-37: But I say to you, do not swear at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one. (See also James 5:12)

ii. But, in context of the rest of Scripture, we see that Jesus was not forbidding oaths, as much as telling us that we should be so filled with integrity in our words that an oath is unnecessary.

iii. Jesus answered under oath in a court (Matthew 26:63-64), and God Himself swears oaths (Luke 1:73, Acts 2:30, Hebrews 3:18, 6:13, 17).

c. But if you abstain from vowing, it shall not be sin to you: Vows are never required by God; many times it is better not to make a vow.

d. That which has gone from your lips you shall keep and perform: This shows how important it is to keep a vow once made. As it says in Ecclesiastes 5:4-5, When you make a vow to God, do not delay to pay it; for He has no pleasure in fools. Pay what you have vowed. It is better not to vow than to vow and not pay.

i. Many vows are just plain foolish - "I'll never do that again" is a foolish vow, and it is foolish and unwise to demand such a vow from someone else.

ii. Of course, there is a vow we all can and should make - a vow to praise God: Vows made to You are binding upon me, O God; I will render praises unto You (Psalm 56:12). So I will sing praise to Your name forever, that I may daily perform my vows (Psalm 61:8).

6. (24-25) The right to glean is given to travelers.

When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure, but you shall not put any in your container. When you come into your neighbor's standing grain, you may pluck the heads with your hand, but you shall not use a sickle on your neighbor's standing grain.

a. When you come into your neighbor's vineyard: The idea is that, as one traveled they had the right to pick off a few grapes or heads of grain to eat along the way. It wasn't the right to harvest from your neighbor's fields, but to provide for your own immediate needs.

b. You may pluck the heads with your hand: This is the law Jesus and His disciples were operating under when they plucked heads of grain and ate them, rubbing them in their hands (Luke 6:1-5). They were accused by the Pharisees of breaking the Sabbath, but not of stealing grain, because the Pharisees knew this law in the book of Deuteronomy.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 23:17

DEUTERONOMY 23:17 —Was homosexuality condemned because it was connected with idolatry?

PROBLEM: Some argue that the biblical condemnations used against homosexuality were because of the temple cult-prostitutes who were associated with these idolatrous practices ( Deut. 23:17 ). They insist that homosexuality as such is not thereby condemned, but only homosexual acts that are associated with idolatry, such as, the shrine prostitute (cf. 1 Kings 14:24 ).

SOLUTION: Homosexual practices are not condemned in the Bible simply because they were connected with idolatry. This is made evident by several things. First, the condemnations on homosexual practices are often given apart from any explicit idolatrous practice ( Lev. 18:22 ; Rom. 1:26-27 ).

Second, when homosexuality is associated with idolatry (such as in temple cult- prostitution), it is not essentially connected. It is only a concomitant sin, but not an equivalent one.

Third, sexual unfaithfulness is often used as an illustration of idolatry (e.g., Hosea 3:1 ; 4:12 ), but it has no necessary connection with it. Idolatry is a spiritual form of immorality. But immorality is wrong not only if it is done in connection with idol worship.

Fourth, idolatry may lead to immorality (cf. Rom. 1:22-27 ), but they are different sins.

Fifth, even the Ten Commandments distinguishes between idolatry (First Table of the Law, Ex. 20:3-4 ) and sexual sins (Second Table, Ex. 20:14 , 17 ).   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 23 (Chapter Introduction)

Overview

Deu 23:1, Who may or may not enter into the congregation; Deu 23:9, Uncleanness is to be avoided in the host; Deu 23:15, Of the fugitive servant; Deu 23:17, Of filthiness; Deu 23:18, Of abominable sacrifices; Deu 23:19, Of usury; Deu 23:21, Of vows; Deu 23:24, Of trespasses.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 23 (Chapter Introduction)

CHAPTER 23

Who are to be excluded from the congregation, Deu 23:1-6 . An Edomite and Egyptian not to be abhorred, and why, Deu 23:7,8 . No uncleanness to be in the camp, Deu 23:9-14 . No filthiness, Deu 23:17 . No abominable sacrifice must be, Deu 23:18 . No usury, but to strangers, Deu 23:19,20 . Vows must be kept, Deu 23:21-23 . The liberty that was lawful in their neighbour’ s field or vineyard, Deu 23:24,25 .

Heb. wounded by compression , or attrition , or contusion , to wit, of the stones, which was the course the Gentiles took with infants to make them eunuchs. And these eunuchs and bastards, Deu 23:2 , seem to be not only those of other nations, as some understand it, without any foundation for such restriction, but also of the Israelites; the reason of this law being the same in all, to wit, that God would bring into disgrace those heathenish practices of making eunuchs, and getting bastards, which doubtless he would especially do among his own people. Shall not enter into the congregation of the Lord which phrase cannot be understood so that they might not come into the church, or holy assemblies, to worship God, to pray, or hear, &c., because proselytes of any nation, being admitted to common church privileges, no less than the Jews, (as is evident from Exo 12:48 Lev 22:18 Num 9:14 15:15 ) it were absurd to think that any of the Israelites, for such a natural or involuntary defect, should be shut out from all God’ s ordinances; nor so that they were to be put out of the muster-roll of God’ s people, or to lose the privileges common to all Israelites, to wit, the benefit of the year of release or jubilee, which it is not probable the Israelites were to forfeit merely for this unculpable imperfection; but either,

1. That they should not be incorporated into the body of Israel by marriage; for so this phrase may seem to have been understood by the whole congregation of Israel, Neh 13:1-3 23-25 ; although at that time the government was in part in the hands of such persons as are here mentioned, Deu 23:3 , or of their children, seeing it is apparent from Ezr 10 that many priests and Levites and other officers and rulers of Israel were married to strange women, whose issue are by this law excluded from all share in the government, and for that, among other reasons, Nehemiah separated them from Israel by virtue of the law here following. Or,

2. That they should not be admitted to honours and offices either in the church or commonwealth of Israel; and so

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 23 (Chapter Introduction)

(Deu 23:1-8) Who are shut out from the congregation.

(Deu 23:15-25) Cleanliness enjoined.

(Deu 23:9-14) Of fugitive servants, Usury, and other precepts.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 23 (Chapter 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).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 23 (Chapter 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.