Deuteronomy 23 commentary

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.

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.

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.

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 “Et d’entrer au parvis pour faire service solennel a Dieu;” and to enter into the court to perform solemn service to God — Fr. 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 “Mais afin de se maintenir en sa grace par sainetete de vie;” but that they might keep themselves in His favor by holiness of life—Fr. but that the holiness of their life may correspond with such high nobility.

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.

Another Supplement as to the general Purification of the People Added from Fr., “Autre dependence de la purgation generale du peuple."

Numbers 19

Numbers 19:1-22

1. And the LORD spake unto Moses and unto Aaron, saying,

1. Loquutus est insuper Jehova as Mosen et Aharon, dicendo:

2. This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:

2. Hoc est statutum Legis quod praecepit Jehova, dicendo, Alloquere filios Israel, ut afferant ad te vaccam rufam perfectam, in qua non sit macula, super quam non ascenderit jugum.

3. And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face:

3. Et dabitis eam Eleazar sacerdoti, qui educet eam extra castra, et mactandam curabit ante se.

4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:

4. Capietque Eleazar sacerdos de sanguine ejus digito suo, et sparget e regione faciei tabernaculi conventionis de sanguine ejus septera vicibus.

5. And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:

5. Postea comburendam curabit vaccam in oculis suis: pellem ejus, ct carnem ejus, et sanguinem ejus una cum fimo ejus comburet.

6. And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.

6. Tunc accipiet sacerdos lignum cedrinum, et hyssopum, et coccum vermiculi, projicietque in medium combustionis vaccae.

7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.

7. Et lavabit vestes suas sacerdos, lavabit quoque carnem suam aqua, et postea ingredietur castra, immundusque erit sacerdos usque ad vesperam.

8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.

8. Ille quoque qui combusserit eam, lavabit vestimenta sua aqua, lavabit et carnem suam aqua, immundusque erit usque ad vesperam.

9. And a man that is clean shall gather up the ashes of’ the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.

9. Colliget autem vir mundus cinerem illius vaccae, et ponet illum extra castra in loco mundo: eritque congregationi filiorum Israel in custodiam in aquam separationis: nam expiatio est.

10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.

10. Et lavabit qui collegerit cinerem vaccae vestimenta sua, immundusque erit usqu,e ad vesperam: et erit filiis Israel et peregrino qui pere-grinatur in medio eorum, in statutum perpetuum.

11. He that toucheth the dead body of any man shall be unclean seven days.

11. Qui tetigerit cadaver omnis animae hominis, immundus erit septem diebus.

12. He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

12. Ipse purificabitur eo die tertia, et die septima mundus erit: quod si non purificatus fuerit die tertia, die septima non erit mundus.

13. Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

13. Quicunque tetigerit mortuum, animam hominis qui mortuus fuerit, et non fuerit purificatus, tabernaculum Jehovae polluit: et excidetur anima illa ex Israel: quia aqua separationis non fuit aspersa super eum, immundus erit, adhuc immunditia ejus erit in ipso

14. This is the law, when a man dieth in a tent: All that come into the tent, and all that is in the tent, shall be unclean seven days.

14. Haec est lex, Quum quis mortuus fuerit in tabernaculo, quicunque ingressus fuerit tabernaculum, et quicquid fuerit tabernaculo, immundum erit septem diebus.

15. And every open vessel, which hath no covering bound upon it, is unclean.

15. Omne item vas apertum super quo non fuerit operculum adjectum, immundum est.

16. And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.

16. Quicunque praeterea tetigerit in superficie agri occisum gladio, aut mortuum, aut os hominis, aut sepul-chrum, immundus erit septem diebus.

17. And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:

17. Tollentque pro immundo de pulvere combustionis oblationis pro peccato, et ponent super eum aquam vlvam in vase.

18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

18. Capiet item hyssopum, et intinget in aquam vir mundus, et sparget super tabernaculum, et super omnem supellectilem, et super animas quae fuerint ibi, ac super eum qui tetigit os illud, vel occisum, vel mortuum, vel sepulchrum.

19. And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.

19. Asperget, inquam, mundus super immundum die tertia, et die septima, et mundabit eum die septima: postea lavabit vestimenta sua: lavabit quoque sese aqua, et mundus erit in vespera.

20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean.

20. Vir autem qui immundus fuerit, et non purificaverit se, excidetur anima illa medio congregationis, quia sanctuarium Jehovae polluit: aqua separationis non est aspersa super eum immundus est.

21. And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.

21. Et erit els in statutum perpetuum: et qui sparserit aquam separationis, lavabit vestimenta sua: quique tetigerit aquam separationis, immundus erit usque ad vesperam.

22. And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.

22. Et quicquid tetigerit immundus, immundum erit: et anima quae tetigerit ipsum, immunda erit usque ad vesperam.

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. Added from Fr. ) 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.

4. And because he hired. A. V. “They hired.” Malvenda in Poole’s Syn. “Hebrews et conduxit, nempe Moabita.” Ainsworth’s translation is, “because that they met you, etc., — and he hired, etc." 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.

7. Thou shalt not abhor an Edomite. In order that the punishment denounced against the Moabites and Ammonites should be more strongly marked, he commands the Edomites and Egyptians to be admitted in the third generation; the former, because they derived their origin from the same ancestor, Isaac, since they were the descendants of Esau; the latter, because they had been their hosts. For hence it was manifest that the Ammonites and Moabites had been dis-honored on account of their guilt, when not even aliens were thus dealt with. Now, although Esau had cut himself off from the prerogative of believers, yet the door was again opened to his children, provided they returned to their source and origin, and in the humility of faith admitted the primogeniture of Jacob, who had been chosen when their father was passed by or degraded. But what is meant by this inequality of punishment, when the crime was identical? for Edom appeared in arms against Israel before Moab, and compelled them to take their journey by another way. It did not contend with hired imprecations for Israel’s destruction, but since, when humbly entreated on the score of their old relationship, it had not only refused them a passage, but had advanced against them with a great army, it should have been dealt with no less severity than Amalek or Ammon. Besides, being connected to them by a closer of blood, the Edomites were less excusable in their hostility. I find, then, no reason why God shewed greater clemency to them than the others whom He treated more severely; except that He wished to shew that it depends on His own will to chastise more lightly in some the same sins on which He takes more severe vengeance in others; and, inasmuch as all are deserving of utter destruction, He justly retains in His own hand the free right of sparing whom He will. We must here adore His judgments, into the depths of which we cannot penetrate. Nor is this inequality a ground for the noisy cavils of the ungodly, as if He were inconsistent with Himself, and acted in contradiction to the rules of His Law; since in so doing He does not judge in diverse ways, but, condemning all alike, indulges whom He pleases, or remits a part of their punishment. A question may also arise as to the Egyptians, why God lays His people under an obligation to them, because they sojourned in their land. For it was barbarous and inhospitable cruelty in them to oppress the wretched fugitives who had trusted to their good faith. But God here refers to their first reception; as in Isaiah 52:4, where, comparing the Egyptians with the Assyrians, He says that the latter oppressed them like robbers, whilst the former had ruled over them not without a cause, because the people had gone down thither of their own accord. Although, therefore, the Israelites had been unworthily oppressed by their fierce tyranny, still God would have their old kindness acknowledged; since their dearth and famine had been relieved, and the refugees were kindly received, when the inhabitants of Canaan were perishing of hunger.

Deuteronomy 17

Deuteronomy 17:2-5, 7

2. If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,

2. Si inventus fuerit in medio tui, in una portarum tuarum, quas Jehova Deus tuus dat tibi, vir sire mulier qui fecerit malum in oculis Jehovae Dei tui, ad transgrediendum pactum ejus:

3. And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;

3. Iveritque et coluerit deos alienos: et adoraverit eos, solem aut lunam, aut universum exercitum coelorum, quod ego non praecepi:

4. And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:

4. Et nuntiatum fuerit tibi, audierisque: tune probe inquires: et ecce, si verus et certus fuerit sermo, et facta fuerit abominatio haec in Israel:

5. Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.

5. Educes virum illum, aut mulierem illam, qui commiserunt facinus illud pravum ad portas tuas, virum, aut mulierem, et obrues cos lapidibus donec moriantur.

7. The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.

7. Marius testium primo erit in eum ad occidendum ipsum, et manus populi postea: exterminabisque malum e medio tui.

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.

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.

Another Supplement Heading in French, “Autre dependence de se tenir nettement en Cachant ses pouretez."

Deuteronomy 22

Deuteronomy 22:9-11

9. Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.

9. Non seres vineam tuam diversis speciebus seminum, ne forte pollatur fructus seminis quod sevisti, et fruetus vineae.

10. Thou shalt not plow with an ox and an ass together.

10. Non arabis cum bove et asino pariter.

11. Thou shalt not wear a garment of divers sorts, as of woolien and linen together.

11. Non indues te diversa specie, lana et lino pariter.

Deuteronomy 14

Deuteronomy 14:1, 2

1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

1. Filii estis Jehovae Dei vestri. Non vos incidetis, nec facietis calvitium super mortuo.

2. For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.

2. Quoniam populus sanctus es Jehovae Deo tuo, qui te elegit ut sis ei in populum peculiarem e cunctis gentibus quae sunt in superficie terrae.

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, “The Chaldee addeth, a servant of the peoples, i.e., of the Gentiles, who for the religion of God cometh from his master to the Church of Israel. This servant that fleeth to the land (of Israel) he is a righteous stranger, (that is, a proselyte come unto the faith and covenant of God,) saith Maimony.” — Ainsworth in loco. 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.

Deuteronomy 22

Deuteronomy 22:6, 7

6. If a bird’s nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:

6. Quum occurrerit tibi nidus avium in via in quavis arbore, aut super terram ubi pulli vel ova, et mater cubet super pullos aut super ova: non accipies matrem cum filiis:

7. But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days.

7. Sed dimittendo dimittes matrem, pullos autem capies tibi, ut bene sit tibi et producas dies.

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; The Hebrew verb קדש has the double signification of sanctum esse and praeparare, (Taylor’s Concordance,) though only, it would appear, to prepare by sanctifying. 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

Leviticus 20 These passages are also considered in the Fr. subsequently to some that follow.

Leviticus 20:10

10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbor’s wife, the adulterer and the adulteress shall surely be put to death.

10. Vir qui adulterium commiserit cum uxore alterius, qui adulterium commiserit cum uxore proximi sui moriendo morientur adulter et adultera.

Deuteronomy 22

Deuteronomy 22:22-27

22. If a man be found lying with a woman married to all husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.

22. Si quis deprehensus fuerit coiisse cum muliere conjugata marito, morientur etiam ambo ipsi, vir qui coierit cum muliere, et mulier ipsa: atque auferes malum ex Israele.

23. If a damsel that is a virgin he betrothed unto an husband, and a man find her in the city, and lie with her;

23. Quum fuerit puella virgo desponsata viro, et invenerit eam aliquis in urbe, coieritque cum ea:

24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor’s wife: so thou shalt put away evil from among you.

24. Adducetis utrunque ad portam urbis ejus, et lapidabitis eos lapidibus, ac morientur: puellam quidem, quod non clamaverit in urbe: et virum, propterea quod affiixit uxorem proximi sui: atque ita auferes malum e medio tui.

25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:

25. At si in agro invenerit vir puellam desponsatam, et apprehenderit eam vir ille, et coierit cum ea, morietur vir qui coierit cum ea solus.

26. But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbor, and slayeth hint, even so is this matter:

26. Puellae vero non facies quicquam: non est puellae peccatum mortis: nam quemadmodum insurgit quis in proximum suum, et occidit eum anima, sic se habet res ista.

27. For he found her in the field, and the betrothed damsel cried, and there was none to save her.

27. In agro invenit eam, clamavit puella desponsata, et nemo adfuit qui servaret eam.

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.

Leviticus 22

Leviticus 22:26-28

26. And the LORD spake unto Moses, saying,

26. Loquutus est Jehova ad Mosen, dicendo:

27. When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the LORD.

27. Bos, vel agnus, vel capra, quum natus fuerit, erit septem diebus sub matre sua, a die autem octavo et deinceps, placebit in oblationem sacrificii igniti Jehovae.

28. And whether it be cow or ewe, ye shall not kill it and her young both in one day.

28. Bovem autem, vel pecudem, et fillum ejus non mactabitis die una.

Exodus 22

Exodus 22:30

30. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

30. Erit primogenitum animal septem diebus cum matre sua: die autem octavo dabitis illud mihi.

Exodus 34

Exodus 34:26

26. ... Thou shalt not seethe a kid in his mother’s milk.

26. Non coques hoedum in lacte matris suae.

Deuteronomy 14

Deuteronomy 14:21

21. ... Thou shalt not seethe a kid in his mother’s milk.

21. Non coques hoedum in lacte matris suae.

From these passages we learn that it is not enough to refrain from taking the goods of another, unless we also constantly exercise humanity and mercy in the relief of the poor. Heathen authors also saw this, although not with sufficient clearness, (when they declared Added from Fr. “Atque ita placet Stoicis, quae in terris gignuntur ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent.” — Cic. de Off. 1:7. ) that, since all men are born for the sake of each other, human society is not properly maintained, except by an interchange of good offices. Wherefore, that we may not defraud our neighbors, and so be accounted thieves in God’s sight, let us learn, according to our several means, to be kind to those who need our help; for liberality is a part of righteousness, so that he must be deservedly held to be unrighteous who does not relieve the necessities of his brethren when he can. This is the tendency of Solomon’s exhortation, that

“we should drink waters out of our own cistern, It will be seen that these verses are abbreviated, and slightly paraphrased by C. His exposition of them, which is not the ordinary one, agrees with that of Junins in Poole’s Syn. and that our fountains should be dispersed abroad amongst our neighbors,” (Proverbs 5:15, 16;)

for, after he has enjoined us each to be contented with what is our own, without seeking to enrich ourselves by the loss of others, he adds that those who have abundance do not enjoy their possessions as they ought, unless they communicate them to the poor for the relief of their poverty. For this is the reason, as Solomon tells us elsewhere, why “the rich and the poor meet together; and the Lord is the maker of them all.” (Proverbs 22:2.)

Exodus 22

Exodus 22:25

25. If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury.

25. Si pecuniam mutuam dederis populo, meo pauperi qui est tecum, non eris ei sicut usurarius: non imponetis ei usuram.

21. When thou shalt vow a vow. The rule of vowing also pertains to the keeping of the Third Commandment, since, by vowing, men exercise themselves in the sanctification of God’s name, and to promise anything to God is a kind of swearing. For what between men is called a covenant or agreement, with respect to God is a vow; and therefore it may be fitly called a sacred engagement, which not only is made with God as its witness, but which is contracted with God Himself. We have elsewhere cursorily touched upon certain oaths, such as that of the Nazarites; but since that consecration was a part of God’s worship, I have placed it under the First Commandment. Nor indeed did Moses there treat directly of the obligation itself of the vow, but of that exercise of piety which stimulated the people to the pursuit of purity, sanctity, and sobriety. I have followed the same course as to the free-will-offerings, which were certainly for the most part votive, but I have considered what was the main thing in them without much troubling myself as to what was accessory. But now under another head Moses confirms what he taught before, that God’s name was not to be taken in vain; therefore he commands them to pay their vows, by withholding which the glory of God’s name is diminished, whilst He is Himself defrauded of His right, and the promise ratified before Him is set at nought. Moreover, it is to be observed that all the vows which were ever acceptable to God were testimonies of gratitude, lest the recollection of His benefits should fail, forgetfulness of which is too apt to steal over us. When, therefore, the saints were conscious of tardiness or listlessness in proclaiming His goodness, they made use of this aid and spur, as it were, to correct their sloth. Thus, when they asked anything of importance from God, they were often accustomed to bind themselves by some promise as a manifestation of their thankfulness. Such are the vows which Moses commands to be solemnly and faithfully paid, that they might not cheat God when they had escaped from peril or had obtained what they wished, whereas in their anxiety they had been humbly suppliant. For we know with what facility or rather levity many are hurried into making vows, who afterwards, with the same fickleness, think little of breaking their promise.

On this point, then, God justly rescues His name from contempt, and to this end demands that what has been promised to Him should be paid. But inasmuch as superstitious persons apply this, or rather wrest it indiscriminately to all vows, their error must be refuted, so that we may understand the genuine meaning of Moses. The Papists would have all vows kept without exception, because it is written, “Thou shalt not slack to pay whatever hath passed your lips.” But a definition of vows must first be given, or at least we must see what vows are lawful and approved by God; for if all vows must be effectually kept, however rashly made, of old under the Law it would have been right to kill their sons and daughters, to erect altars to idols, and thus under this pretext the whole Law of God would have been entirely brought to nought. Wherefore a distinction between vows must be laid down, unless we wish to confound right and wrong. This then is the first point, that nothing can be properly vowed to God, except what we know to be pleasing to Him; for if “to obey is better than sacrifice,” (1 Samuel 15:22,) nothing surely can be more absurd than to indulge ourselves in the liberty of serving God, each according to his own fancy. If a Jew had vowed that he would sacrifice a dog, it would have been sacrilege to pay that vow, since it was forbidden by God’s Law. But inasmuch as there is an intermediate degree between that which God has expressly prescribed and forbidden, it might be objected that it was allowable to make a vow in respect to things which are called indifferent. My reply to this is, that since the principle ought always to be maintained by the godly, that nothing is to be done without faith, (Romans 14:23,)it must ever be considered whether a thing is agreeable to God’s word, otherwise our zeal is preposterous. “Nos voeus sont pervers et esgarez.” — Fr.

God formerly did not forbid many things which He still was not willing to have offered to Him in worship; and so now-a-days, although it would be lawful not to taste meat all our lifelong, still if any one should vow perpetual abstinence with respect to it, he would act superstitiously; since he would inconsiderately obtrude upon God what we gather from His word that He does not approve. Wherefore if all our vows are not reduced to this rule, there will be nothing in them right and sure. Another very gross error in the Papists may also be condemned, viz., that they foolishly promise God more than they can pay. Assuredly it is more than blind arrogance, nay, diabolical madness, that a mortal man should wish to present as if it were his, what he has not received; as if any one should vow that he would not eat during his whole life, or should renounce sleep and the necessary supports of life, by common consent he would be convicted of madness. No gift, then, can be acceptable to God, except what He in His goodness has conferred upon us. But what is done in the Papacy? Monks, and nuns, and priests, bind themselves to perpetual celibacy, and do not consider that continency is a special gift; and thus whilst none of them has regard to the measure of his ability, they wretchedly abandon themselves to ruin, or envelop themselves in deadly snares. Besides, every one should consider his vocation. A monk will vow himself to his abbot, and throw off the paternal yoke: another, who was adapted for the transaction of public business, will abandon his children under cover of the monastic vow, and thus acquire immunity, Hence it appears, that whether a vow should be kept or not, is to be estimated from the character of him that vows. But a more gross and more common error is committed in respect to the object of vows. I said above that the godly never made vows to God, except in testimony of gratitude; whereas almost all the vows of the superstitious are so many fictitious acts of worship, having no other aim than to propitiate God by the expiation of sin, or to acquire favor meritoriously. I will not pursue at length those more detestable hallucinations whereby they defile themselves and their vows, when they substitute their idols in God’s place; as for instance, when a man vows “Une chapelle a sainct Christofle, ou a saincte Barbe.” — Fr. an altar to Christopher or Barbara. To sanction this barbarous impiety, this passage of Moses is alleged, which certainly contains something quite different, viz., that those who vow to any other being, pervert the worship of God; and in which also Moses takes it for granted that a vow is not accounted legitimate, except what is made to God Himself in accordance with the rules of religion and the prescription of the Law. Thus in this exordium the doctrine is laid down, that guilt is incurred unless what is promised is paid.

22. But if thou shalt forbear to vow. He confirms what he said, that they would be guilty before God who have broken their promises to Him, because no necessity compelled them to promise, and consequently that their guilt was doubled, inasmuch as they chose rather to sin when it was at their option not to vow. Thus Peter, reproving the faithlessness of Ananias and Sapphira, says, It will be seen that C. paraphrases, and does not quote literally the words of St. Peter.

"Who hath compelled you to lie to the Holy Ghost? was not the field your own, which you might have retained? but now to defraud God of part of the price, is impious hypocrisy.” (Acts 5:4.)

Meanwhile God indirectly inculcates sobriety in vowing, when He discharges them from it as a duty; as if He had reminded them, that there was no reason why they should incur guilt by idly promising what He does not require. And surely nothing is wiser than to be very sparing of vows; since those who run into them inconsiderately, either presently repent of them, or else pay them in a servile manner, as if it were a task to which they are driven by force, and not without annoyance and disgust, and thus destroy the grace of the act. As to the words, “that which is gone out of thy lips,” they do not refer to the ceremony, on which the Jew’s as usual too unscrupulously insist; but He puts a restraint by them on vowing, to which we are of ourselves but too much inclined. Whence it is said in Psalm 66:13, 14,

"I will go into thy house with burnt-offerings; I will pay these my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble;"

although the Prophet intimates that in his sore straits he had always retained his composure and presence of mind, so as expressly to implore God’s help, and to manifest his constancy and confidence by making vows, still it is signified at the same time that he did not precipitately utter empty words, but spoke with serious reflection. And indeed since the tongue of many is too voluble, and goes before their heart, the main obligation of vows is not to be sought in the act of their utterance; but, to make them truly complete, a mutual agreement is required between the heart and tongue. The same expression will often occur again; and its repetition shews that it is meant to remove the scruples of the weak, lest “Afin qu’ils ne se forgent point un remors de conscience, si tost qu’il leur sera renu en fantaste de vouer;” lest they should conceive a remorse of conscience, as soon as they shall have taken a fancy to make a vow. — Fr. as soon as any desire to vow shall have entered their minds, they should fancy that it imposes a religious obligation. We know that among heathen nations, in the solemn dedication of their temples, a priest was appointed who should “Pour dicter, et suggerer les mots;” to dictate and suggest the words. “Mos erat, ut in exsecrationibus, et devotionibus, in foederibus, in dedicationibus, in votis, juramentis et aliis hujusmodi, certa verba adhiberentur (quod carmen dicebatur) a quibus ne minimum quidem licebat discedere. Itaque ne quo in verbo peccaretur, praesto erat pontilex, aut sacerdos, qui vel memoriter, vel de scripto dictabat, quae dicenda erant. Liv. 8:9; 31:17; Val. Max. 4:1, 10,” etc. — Facciolati in voce Praeco first recite the words; by which ceremony they were reminded that nothing is duly offered to God except He Himself should dictate it, as it were. I allow that this reason was but little considered by them; nevertheless, by their example, God would condemn all levity, or inconsiderate fervor in sacred offerings.

Leviticus 27

Leviticus 27:1-25, 27-29

1. And the LORD spake unto Moses, saying,

1. Loquutus est autem Jehova ad Mosen, dicendo:

2. Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD by thy estimation.

2. Alloquere filios Israel, et die els, Vir quum separaverit votum animarun secundum estimationem tuam Jehovae.

3. And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.

3. Erit aestimatio tua pro masculo, a filio viginti annorum usque ad fillum sexaginta annorum, erit aestimatio tua quinquaginta siclorum argenteorum, secundum siclum sanctuarii.

4. And if it be a female, then thy estimation shall be thirty shekels.

4. Quod si foemina fuerit, erit aestimatio triginta siclorum.

5. And if it be from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels.

5. Si autem a filio quinque annorum usque ad filium viginti annorum, erit aestimatio tua pro masculo viginti siclorum, pro foemina vero decem siclorum.

6. And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver.

6. Si vero a filio mensis usque ad fillum quinque armorurn, erit aestimatio tua pro masculo, quinque siclorum argenteorum,pro foemina vero aestimatio tua erit trium siclorurn argenteorum.

7. And if it be from sixty years old and above, if it be a male, then thy estimation shall be fifteen shekels, and for the female ten shekels.

7. At si a filio sexaginta annorum, et supra, si pro masculo, erit aestimatio tua quindecim siclorum, et pro foemina decem siclorum.

8. But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him.

8. Quod si panperior est quam ut aestimationem tuam possit solvere, tune statuct ilium coram sacerdote, et aestimabit eum sacerdos: secundum quod apprehenderit marius voventis, aestimabit eum sacerdos.

9. And if it be a beast, whereof men bring an offering unto the LORD, all that any man giveth of such unto the LORD shall be holy.

9. Si autem animal voverit de quo offernut oblationem Jehovae, onme de quo dederit Jehovae erit sanctitas.

10. He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then it and the exchange thereof shall be holy.

10. Non mutabit illud, neque commntabit illud, melius deteriore, aut deterius meliore: quod si commutando commutaverit animal animali, et illud et commutatio ejus erit sanctitas.

11. And if it be any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest:

11. Si autem fuerit quodlibet animal immundum, de quo non offerunt oblationem Jehovae tunc statuet animal coram sacerdote.

12. And the priest shall value it, whether it be good or bad: as thou valuest it, who art the priest, so shall it be.

12. Aestimabitque illud sacerdos, sive bonum sit, sive malum, secundum aestimationem tuam sic erit.

13. But if he will at all redeem it, then he shall add a fifth part thereof unto thy estimation.

13. Si vero redimendo redemerit illud, addet quintam ejus partem ultra aestimationem tuam.

14. And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.

14. Vir autem quum consecraverit domum suam consecrationem Jehovae, aestimabit earn sacerdos, sive bona sit, sire roma: secundum quod aestimaverit earn sacerdos, sic manebit:

15. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his.

15. Si autem consecrans redemerit domum suam, addet quintam partem pecuniae aestimationis tuae super earn, et illius erit.

16. And if a man shall sanctify unto the LORD some part of a field of his possession, then thy estimation shall be according to the seed thereof: an homer of barley seed shall be valued at fifty shekels of silver.

16. Si vero de agro possessionis suae consecraverit quis Jehovae, erit aestimatio tua secundum sementem ejus, semen cori hordeorum quinquaginta siclis argenteis sestimabitur.

17. If he sanctify his field from the year of jubile, according to thy estimation it shall stand.

17. Quod siab anno jubilaei consecraverit agrum suum, secundum aestimationem tuam manebit.

18. But if he sanctify his field after the jubile, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the jubile, and it shall be abated from thy estimation.

18. Si vero post jubilaeum consecraverit agrum suum, tum supputabit cum eo sacerdos pecuniam secundum annos qui reinanent usque ad annum jubilaei, et detrahetur de aestimatione tua.

19. And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him.

19. Si autem redimendo redimat agrum qui consecravit ipsum, addet quintam partem pecuniae aestimationis tuae super eam, et manebit el.

20. And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more.

20. Si vero non redemerit agrum, et si vendiderit agrum viro alteri, non redimet ultra:

21. But the field, when it goeth out in the jubile, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s.

21. Sed erit ager quum egredietur jubilaeus, sanctitas Jehovae, sicut ager anathematis: sacerdoti erit possessio ejus.

22. And if a man sanctify unto the LORD a field which he hath bought, which is not of the fields of his possession;

22. Si vero agrum emptum a se qui non erat de agro possessionis suae, consecraverit Jehovae:

23. Then the priest shall reckon unto him the worth of thy estimation, even unto the year of the jubile: and he shall give thine estimation in that day, as a holy thing unto the LORD.

23. Tunc supputabit illi sacerdos numerum aestimationis tuae usque ad annum jubilaei, dabitque aestimationem tuam in die illo sanctitatem Jehovae.

24. In the year of the jubile the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong.

24. In anno jubilaei revertetur ager ad eum a quo emerat ipsum, ad eum eujus erat possessio terrae.

25. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel.

25. Omnis autem aestimatio tua erit secundum siclum sanctuarii: viginti obolorum est siclus.

27. And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.

27. Si vero fuerit ex animalibus immundis, redimet juxta aestimationem tuam, et addet quintam partem ejus ultra eam, et si non redimatur, vendatur juxta aestimationem tuam.

28. Notwithstanding no devoted thing that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD.

28. Veruntamen omne anathema quod consecrabit aliquis Jehovae ex onmibus quae habet, de hominibus et animalibus, et de agris possessionis suae, non vendetur neque redimetur. Omne enim anathema sanetitas sane titatum erit Jehovah.

29. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.

29. Omne anathema quod consecrabitur de hominibus non redimetur: moriendo morietur.

Since God here concedes a great indulgence to the poor, some restrict it to the laborers in the harvest and vintage, “The Chaldee translateth, when thou art hired; and of such do the Hebrews understand this Law, that laborers hired to work in a vineyard are to eat of the fruit thereof.” — Ainsworth. So also Vatablus from the Chaldee and Arabic, in Poole’s Synopsis. as if He permitted them to pluck the ears of corn and grapes with their hands for food alone, and not to carry away. I have no doubt, however, that it refers to all persons, and that no greater license is given than humanity demands. For we must not strain the words too precisely, but look to the intention of the Lawgiver. God forbids men to introduce a sickle into the harvest of another; now, if a man should pluck with his hands as many ears of corn as he could carry on his shoulders, or lay upon a horse, could he excuse himself by the puerile explanation that he had not used a sickle? But, if common sense itself repudiates such gross impudence, it is plain that the Law has another object, viz., that no one should touch even an ear of another man’s harvest, except for present use, which occurred to Christ’s disciples, when they were compelled by hunger to rub the ears of corn in their hands, lest they should faint by the way. (Matthew 12:1.) The same view must be taken as to grapes. If any man deliberately breaks into another’s vineyard and gorges himself there, whatever excuse he may make, he will be accounted a thief. Wherefore, there is no doubt but that this Law permits hungry travelers to refresh themselves by eating grapes, when they have not enough of other food. But although the liberty of eating to their fill is granted, still it was not. allowable oil this pretext to gorge themselves. Besides, vineyards were enclosed with hedges and guarded; whence it appears that the grapes were not exposed to every glutton. This, then, is the sum, that it is not accounted a theft, if a traveler, in order to relieve his hunger, should stretch forth his hand to the hanging fruit, “Cueille des espis, ou des raisins pour sa necessite,” should gather ears of corn or grapes for his necessary wants. — Fr. until he should arrive at his resting-place where he may buy bread and wine.

Leviticus 19

Leviticus 19:9, 10

9. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.

9. Quum messueritis messem regionis vestrae, non finies metere angulum agri tui, et collectionem messis tuae non colliges.

10. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the Lord your God.

10. Et vineam tuam non racemabis, neque grana vineae tuae colliges: pauperi et peregrino relinques ea: ego Jehova Deus vester.

Leviticus 23

Leviticus 23:22

22. And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest; thou shalt leave them unto the poor, and to the stranger: I am the Lord your God.

22. Quum metetis messem regionis vestrae, non absolves usque ad angulum agri tui: nec collectionem messis tuae colliges: pauperi et peregrino relinques eam: Ego Jehova Deus vester.

Deuteronomy 24

Deuteronomy 24:19-22

19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, then shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow; that the Lord thy God may bless thee in all the work of thine hands.

19. Quum messueris messem in agro tuo, et oblitus fueris manipulum in agro, non reverteris ad eum tollendum: peregrino, pupillo, et viduae erit: ut benedicat tibi Jehova Deus tuus in omni opere manuum tuarum.

20. When then beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.

20. Quum excusseris olivam tuam, non scrutaberis ramos post te: peregrino, pupillo, et viduae erit.

21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.

21. Quum vindemiabis vineam tuam, non colliges racemos post te: peregrino, pupillo, et viduae erunt.

22. And thou shalt remember that thou wast a bond-man in the land of Egypt: therefore I command thee to do this thing.

22. Memento quod servus fueris in terra AEgypti: idcirco praecipio tibi ut hoc facias.

CHAPTER 23

De 23:1-25. Who May and Who May Not Enter into the Congregation.

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

9-14. When the host goeth forth against thine enemies, then keep thee from every wicked thing--from the excesses incident to camp life, as well as from habits of personal neglect and impurity.

15-16. Thou shalt not deliver unto his master the servant which has escaped from his master unto thee--evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.

19-20. Thou shalt not lend upon usury to thy brother ... Unto a stranger thou mayest lend upon usury--The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.

21-22. When thou shalt vow a vow--(See on Nu 30:2).

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

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.

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.

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.

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

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.

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.

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

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.

Usury - See on Lev 25:36 (note).

When thou shalt vow, etc. - See on Num 30:2 (note), etc.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thou shalt not lend upon usury to thy brother - To an Israelite. They held their estates immediately from God, who while he distinguished them from all other people, might have ordered, had he pleased, that they should have all things in common. But instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest. This among them would be little or no loss to the lender, because their land was so divided, their estates so settled, and there was so little a merchandise among them, that it was seldom or never they had occasion to borrow any great sums, but only for the subsistence of their family, or some uncommon emergence. But they might lend to a stranger upon usury, who was supposed to live by trade, and therefore got by what he borrowed: in which case 'tis just, the lender should share in the gain. This usury therefore is not oppressive: for they might not oppress a stranger.

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

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

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

1 HE that is wounded in the stones , or hath his privy members out off, shall not enter into the congregation of the LORD .

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 v. 2. seem to be not onely 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.

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 were admitted to common Church-priviledges no less than the Jews, as is evident from Exod. 12. 48. Levit. 22. 18. Numb. 9. 14. and 15. 14. It were absurd to think that any of the Israelites for such a natural or involuntary defect should be shut out from all Gods ordinances; nor so that they were to be put out of the muster-roll of Gods people, or to lose the Priviledges common to all Israelites, to wit, the benefit of the year of release or Jubile, which it is not probable the Israelites were to forfeit meerly 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, Nehem. 13. 1, 2, 3, 23, 24, 25. Although at that time the Government was in part in the hands of such persons as are here mentioned, v. 3. or of their children, seeing it is apparent from Ezra 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 vertue 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 the congregation of the Lord doth not here signifie, 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 Numb. 35. 12, 24, 25. Ios. 20. 6, 9. 1 King. 8. 5. compared with v. 1, 2, 3. and 1 Chron. 13, 1, 2, 4. and 29. 1, 10, 20. compared with 1 Chron. 28. 1. and 29. 6. and of the congregation of God, as it is in the Hebrew of Psal. 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 this 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 Ennuc[illegible: 1+ letters]s are excluded from government, partly because such persons are commonly observed to want that courage which is necessary for a Governour, Exod. 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.

2 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.

So the word is commonly rendred, 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. Obj. 1. This Law seems harsh, and too severe for the innocent Bastard. Ans. 1. It was onely 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. Obj. 2. Pharez and Iephthe 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, v. 17.

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

3 An Ammonite, or Moabite shall not enter into the congregation of the LORD, even to their tenth generation shall they not enter into the congregation of the LORD for ever .

This may be understood either 1. Of the Males onely, 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 Ezra. 10. and Nehem. 13. where the Children of strange Wives were separated from Israel no less than the Children of strange fathers. And it is an allowed maxime, 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.

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 onely 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 should not come into the Congregation of God for ever.

Marginal references: Neh. 13. 1.

4 Because they 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.

As the manner of those times was to waite and provide for Strangers and Travellers, see Gen. 14. 18. and 18. 2, 3. and 19. 1, 2. Iudg. 19. 18, 19, 20, 21. which was the more necessary, because in those times and Countries there were no such publick 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 Deut. 2. Obj. Qu. How doth this agree with Deut. 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 denyed 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 onely these Moabites that dwelt in Ar did so, as is said Deut. 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 Nehem. 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 Miaianites, but not with the Ammonites, hired Balaam, &c.

Marginal references: Num. [illegible: 1 word]

5 Nevertheless the LORD thy God would not hearken unto Balaam; but the LORD thy God turned the curse into a blessing unto thee because the LORD thy God loved thee.

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

6 Thou shalt not seek their peace , nor their prosperity all thy dayes for ever.

(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 ensnare or disturb thee. This counsel was now the more necessary, because a great part of the Israelites lived beyond Iordan 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 Israels 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.

Marginal references: Heb. [illegible: 1+ letters]

7 Thou shalt not abhor an Edomite , for he is thy brother : thou shalt not abhor an Egyptian, because thou wast a stranger in his land .

The children of Edom, onely the Amalekites are excepted by Gods particular order, and upon special reason, Deut. 25. 17, 18, 19.

By Esau, Iacobs brother.

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.

8 The children that are begotten of them, shall enter into the congregation of the LORD in their third generation .

Supposing their Grand-father, or great Grand-father turned Proselyte, and the Children continue in that faith received by such ancestours.

9 When the host goeth forth against thine enemies then keep thee from every wicked thing

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 enterprizes depends upon Gods 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.

10 If there be among you any man that is not clean by reason of uncleanness that chanceth him by night , then shall he go abroad out of the camp , he shall not come within the camp.

Of which see Levit. 25. 4, 16, 17. or by uncleanness of any like kind, one kind being here, as oft put for all.

Qu. Why doth this uncleanness oblige a man to go out of the Camp, when it did not oblige him to such a removal, Levit. 15? A[illegible: 1+ letters] 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-Souldiers that continued with him in the same Tent or part of the Camp to avoid the touching of him, which yet was infectious, Levit. 15. 7, 22.

12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad .

To wit, to ease thy self, as it follows, v. 13.

13 And thou shalt have a paddle upon thy weapon: and it shall be when thou wilt ease thy self abroad, thou shalt dig therewith, and shalt turn back, and cover that which cometh from thee .

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

Partly to prevent the annoyance of our selves 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.

Marginal references: Heb. fittest [illegible: 1 word].

14 For the LORD thy God walketh in the midst of thy camp to deliver thee, and to give up thine enemies before thee: therefore shall thy camp be holy, that he see no unclean thing in thee, and turn away from thee.

Either because the Ark was commonly present with them, or at least some of the Holy Instruments, which were pledges of Gods presence: or, because God had promised to go forth with them, when they ingaged in a just and necessary war.

Marginal references: Heb. naked [illegible: 1+ letters]s of anything.

15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee .

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 v. 16. he shall dwell with thee, even among you, which shews 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 Gods grant or deed of gift, Gen. 15. 18. Ios. 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 Soveraign Ruler. 3. Of such as upon enquiry appear to have been unjustly oppressed by their Masters, as is implyed 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 stiles 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, indeavoured by force to restrain him from, as it may be probably thought from his chusing and liking to live among the Israelites, expressed v. 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 Soveraign Lord, what shadow is there of injustice in the case?

Marginal references: Sam. 30▪ 15.

16 He shall dwell with you, even among you in that place which he shall choose, in one of thy gates where it liketh him best: thou shalt not oppress him .

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

Marginal references: Heb. is good for him.

17 There shall be no whore of the daughters of Israel , nor a Sodomite of the sons of Israel.

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

Not that such practises 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 rendred, among the Daughters, and so, in the following clause, among the sons, for the Hebrew Mem is sometimes used in that sence, as Numb. 32. 22. Psal. 31. 12. and so it notes that none of that sort should be permitted among them, whether Jews or Strangers?

Or, buggerer, who defileth or suffereth himself to be defiled with mankind. See Gen. 19. 5. Levit. 18. 12. 1 King. 14. 24. and 22. 47. Rom. 1. 27.

Marginal references: or, Sodomitess.

18 Thou shalt not bring the 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.

This is opposed to the practise 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 Mich. 1. 7. Baruch 6. 43. Herod. in the end of his first book, and Strabo in his eighth book.

Either 1. Properly; the dog being a vile and contemptible creature in those Eastern parts. 1 Sam. 17. 43. and 24. 15. and 2 Sam. 3. 8. Eccles. 9. 4. and unclean by Gods designation, which yet should have been redeemed by virtue of that law, Numb. 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 that 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, 2. Metaphorically, as that word is oft used in Scripture, as 1 Sam. 24. 14. Psal. 22. 16, 20. Isa. 56. 10, 11. Mat. 7. 6. Phil. 3. 2. and particularly it is used for unclean or filthy persons, 2 Pet. 2. 22. Revel. 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 sence 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, v. 17. so the price of a dog may seem to answer to the Sodomite, v. 17. and so all concern the same thing, whereas the price of a dog, properly so called, may seem to be quite incongruous and forreign to the place. It is true which is objected, that Law-givers 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 joyned with it.

And much less in other sacrifices, which being of an higher Nature, and prescribed by God, must needs require more exactness than those which depended much upon a mans Will and choice, as vows and free-will-offerings did.

(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 abhominableness of a Dog unto God more than of an Ass or any other unclean creature; but how abhominable Sodomites are to God is sufficiently evident from other Scriptures and from undeniable reasons.

19 Thou shalt not lend upon usury to thy brother, usury of money, usury of victuals, usury of any thing that is lent upon usury.

(i. e.) So as to receive thy principal mony or thing lent with such increase or improvement of it, as was usual and allowed among the Gentiles. But whether all usury be unlawful to Christians is too great a question to be determined in a work of this nature. See Exod. 22. 25. Deut. 15. 3. Psal. 15. 5. Nehem. 5. 2. Luke 6. 34.

Marginal references: Exod. 22. 25. Lev. 25. 36. Psal. 15. 5.

20 Unto a stranger thou mayest lend upon usury, but unto thy brother thou shalt not lend upon Usury: that the LORD thy God may bless thee in all that thou settest thine hand to, in the land whither thou goest to possess it.

(i. e.) To a person of any other nation, for so that word is generally used, and therefore they who restrain it to the cursed Canaanitish Nations seem to do so without any solid or sufficient grounds. And though the word brother is ofttimes used in a general sense for every man, yet, I think I may affirm that wheresoever the words brother and stranger are opposed in the Jewish Law, the Brother signifies the Israelite onely, and the stranger signifies any person of what nation or Religion soever, whether proselyted to the Jewish Religion or not, and so it seems to be meant here. And the reason why usury is permitted to a stranger, not to an Israelite, may seem to be this, because the Israelites generally imployed themselves in the management of Land and Cattle, and therefore could not make any advantage of borrowed money to ballance the use they should pay for it, and consequently it may be presumed that they would not borrow mony upon use but for want and poverty, and in that case, and principally for that reason, usury seems to be forbidden to them, as may be thought from Levit. 25. 35, 36. But the strangers made use of their money in way of Trade and Traffick with the Israelites, which was more gainful and could much better bear the burden of usury, and reap advantage from mony so borrowed, and these strangers here spoken of are supposed to be competently rich and not poor, as may plainly appear by comparing this place with Levit. 25. 35, 36. where they are no less forbidden to take usury of a stranger than of a brother, in case of poverty.

21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it : for the LORD thy God will surely require it of thee: and it would be sin in thee .

To wit, if the matter of it be lawful and in thy own power. See Numb. 30. 2. Not slack, or delay, because delays may make thee both unable to pay it, and unwilling too, the sense of ones obligation growing every day weaker than other, &c.

(i. e.) It would be laid to thy charge as a sin and bring judgment upon thee.

Marginal references: Eccles. 5. 4.

23 That which is gone out of thy lips, thou shalt keep and perform; even a free-will offering , according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.

Which though thou didst freely make, yet being made thou art no longer free, but obliged to perform it.

24 When thou comest into thy neighbours vineyard, then thou mayest eat grapes thy fill, at thine own pleasure : but thou shalt not put any in thy vessel.

Which was allowed in those parts because of the great plenty and fruitfulness of Vines there.

Regulations as to the Right of Citizenship in the Congregation of the Lord - Deuteronomy 23

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

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.

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.

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.

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”).

Deu 23:19-20

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

Deu 23:21-23

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

Deu 23:24-25

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

Laws of Separation. (b. c. 1451.)

1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the Lord . 2 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 . 3 An Ammonite or Moabite shall not enter into the congregation of the Lord ; even to their tenth generation shall they not enter into the congregation of the Lord for ever: 4 Because they 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. 5 Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. 6 Thou shalt not seek their peace nor their prosperity all thy days for ever. 7 Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land. 8 The children that are begotten of them shall enter into the congregation of the Lord in their third generation.

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. xiii. 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, v. 1, 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. xviii. 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 (Judg. xi. 1, 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. lvi. 3), yet it is here promised (v. 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. xiii. 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. xiii. 1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (v. 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, ch. ii. 9, 19. 1. It was bad enough that they did not meet them with bread and water in the way (v. 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, v. 4. It is true God turned the curse into a blessing (v. 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, Ps. xxviii. 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, v. 7, 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. xx. 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.

Moral and Ceremonial Purity Enjoined. (b. c. 1451.)

9 When the host goeth forth against thine enemies, then keep thee from every wicked thing. 10 If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: 11 But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again. 12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad: 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 cover that which cometh from thee: 14 For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee.

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 (v. 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? Ps. lxvi. 18. See 1 Sam. vii. 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. xv. 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, v. 10, 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, v. 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.

Protection of Fugitives; The Law Concerning Usury. (b. c. 1451.)

15 Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: 16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. 17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel. 18 Thou shalt not bring the 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. 19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: 20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the Lord thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. 21 When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee. 22 But if thou shalt forbear to vow, it shall be no sin in thee. 23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth. 24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. 25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.

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, v. 15, 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, 1 Kings xx. 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 (v. 17, 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, 2 Sam. xiii. 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. xxii. 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, Prov. xv. 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. Prov. vii. 14, 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, v. 19, 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, Luke vi. 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, v. 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. ii. 4, &c.), 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. 2 Cor. ix. 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 Eccl. v. 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, v. 24, 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, 5. 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.

CHAP. XXIII.

HEe that is wounded in the stones, or hath his privie member cut off, shall not enter into the Church of Iehovah.

A bastard shall not enter into the Church of Iehovah; even to his tenth generation, hee shall not enter into the Church of Iehovah.

An Ammonite or a Moabite shall not enter into the Church of Iehovah, even to their tenth generation, hee shall not enter into the Church of Iehovah for ever. Because that they met you not with bread and with water, in the way when yee came forth out of Egypt, and that he hired against thee Balaam the sonne of Beor, from Pethor of Mesopotamia, to curse thee. But Iehovah thy God would not hearken unto Balaam; and Iehovah thy God turned for thee the curse into a blessing, because Iehovah thy God loved thee. Thou shalt not seeke their peace, or their good all thy daies for ever.

Thou shalt not abhorre an Edomite, because hee is thy brother; thou shalt not abhorre an Egyptian, because thou wast a stranger in his land. The sonnes which shall be borne unto them in the third generation, any of them shall enter into the Church of Iehovah.

When the campe goeth forth against thine enemies, then keepe thee from every evill thing. If there be in thee a man that is not cleane, by reason of an accident in the night, then shall hee goe forth out of the campe, hee shall not come in within the campe. But it shall be at the looking forth of the evening, hee shall bathe him-selfe in water: and when the Sunne is gone downe, hee shall come in within the campe.

And thou shalt have a place without the campe, and shalt goe forth thither without. And thou shalt have a paddle upon thy weapon; and it shall be when thou sittest downe without, then thou shalt digge therewith, and shalt turne backe and cover that which commeth from thee. For Iehovah thy God walketh in the middest of thy campe to deliver thee, and to give up thine enemies before thee, therefore thy campe shall be holy, that hee see not in thee the uncleannesse of any thing, and turne away from after thee.

Thou shalt not deliver up a servant unto his master, which is escaped unto thee from his master. He shall dwell with thee in the middest of thee, in the place which hee shall chuse, in one of thy gates, where it is good for him: thou shalt not vexe him.

There shall not be a whore of the daughters of Israel, neither shall there be a whoremonger of the sonnes of Israel. Thou shalt not bring the hire of an whore, or the price of a dog, into the house of Iehovah thy God, for any vow; for even both of them are abomination to Iehovah thy God.

Thou shalt not lend upon biting-usurie unto thy brother, usurie of mony, usurie of meat, usury of any thing that is lent upon usurie. Vnto a stranger thou maist lend upon biting usurie; but unto thy brother thou shalt not lend upon biting usurie, that Iehovah thy God may blesse thee in all that thou settest thine hand unto, in the land whither thou art going in to possesse it.

When thou shalt vow a vow unto Iehovah thy God, thou shalt not delay to pay it; for Iehovah thy God requiring will require it of thee, and it would be sinne in thee. And if thou shalt forbeare to vow, it shall not be sinne in thee. That which is gone out of thy lips thou shalt keepe and doe, according as thou hast vowed unto Iehovah thy God, a voluntary offering which thou hast spoken with thy mouth.

When thou commest into thy neighbours vineyard, then thou maist eat grapes as thy soule (desireth) thy fill, but into thy vessell thou shalt not put any.

When thou commest into the standing corne of thy neighbour, then thou maist plucke the eares with thine hand; but thou shalt not move a sickle unto thy neighbours standing corne.

Annotations. WOunded in the stones] or, wounded in any of his stones; for the word is singular, and properly signifieth a bruising or crushing, applied here to the wounding of a man in his secret parts, which might be done either with beating and bruising, or with cutting of the sinewes, or whole member, or part thereof. The Greeke translateth it Thladias, which signifieth one that hath his stones broken, or is gelded. This law the Hebrewes understand of such onely as are wounded or gelded by the hand of man, not such as are so made of God. If the stones be cut off, or one of them, or if one of them be wounded, &c the man is not allowable [to enter into the Church of the Lord.] Or if the finews of the stones, or any of them, be cut or wounded, &c. he is not allowable. Alwaies provided that it be not by the hand of God, but bee cut or wounded by man, or by dog, or by thorne, or such like things. For, if he be borne with his privy-member cut off, or wounded in the stones, or bee borne without stones, or through fervent sicknesse these members decay, or the like: loe he is allowable to enter into the Church, for all these are by the hand of God. It is unlawfull to corrupt (or marre) the members of generation, either in man, or in beast, or in wilde beast, or in fowle, either uncleane, or cleane. And whosoever geldeth (or maketh an Eunuch) is to be beaten by the Law, yea though he geldeth after another hath gelded; as if one cutteth off the privy member, and another commeth and cutteth off the stones, or pulleth them off, and another commeth and cutteth the finewes of the stones, &c. they are all beaten. Maimony tom. 2. in Issure biah, chap. 16. sect. 6,—10. privy-member] either the yard, or stones, or any one, or part of them: for the Hebrew Shophcah (which hath the name of shedding the seed,) implieth both: though by the Hebrewes it is applied to the yard, or a part thereof. And so among the Turkes at this day they make their Eunuchs by cutting off the privities: and the Greeke translateth, him that is cut, or, that hath (his privie member) cut off. not enter] or, not come in into the church (or in the congregation) of the Lord. That is, he shall not be admitted into the Common-wealth of Israel, either to minister, or beare office, or to take a wife of them, or the like. As it is said of the Priests, to come in (or enter) into the house of the Lord, that is, to minister, 1 Chron. 14. 29. and to goe out and come in before the people, 2 Chron. 1. 10. is expounded to judge the people, 1 King. 3. 9. It is also said of Solomon, hee loved many strange women of the nations concerning which the LORD had said unto the sons of Israel, yee shall not goe in (or enter) to them, neither shall they come in (or enter) unto you, 1 King. 11. 1, 2. that is, as the Chaldee there expoundeth, not be mixed. So Iesus charged Israel, that they should not goe in (or enter; in Chaldee, mix themselves) among the nations, Ios. 23. 7. and upon the reading of this Law to Israel returned from captivity, they separated from them all the mixed multitude, Nehem. 13. 1, 2, 3. And of this here the Hebrewes say, Hee that is wounded in the stones, or hath the privy-member cut off, if he marry with a daughter of Israel, & lie with her, he is to be beaten, Deut. 23. 1. & it is lawfull for them to marrie women Proselytes, & bond women that are made free: and though he be a Priest that is wounded in the stones, he may take such a woman, because he is not in his holinesse, [that is, may not doe the Priests office, Lev. 21. 17. 21.] but he that is so wounded, may not marrie her that is a bastard. Maim. in Issure biah, c. 16. s. 1, 2. This is to be understood of such as though they were wounded in some part, yet were able enough for generation. Neither can this be meant of joyning to the faith & religion of Israel, or entring into the Church in that respect: for that was lawfull for all, Exod. 12. 48, 49. Num. 15. 14, 15. Howbeit some such strangers as were joyned to the the Lord, yet remained after a sort separated from his people, as the complaint of such, and the Lords comfortable answer unto them, in Esay 56. 3. 6, 7. sheweth. And so for the Eunuchs in the same place, vers. 3. 4, 5 The Hebrewes say, Servants which are baptized by the name of servitude, and doe take upon them the commandements which servants are bound unto, they goe out from the generality of heathens, but come not into the generality (or common state) of Israelites. Therefore a bond-woman is unlawfull (to be married) to one that is free borne, whether she be his own bond-woman, or his neighbours; and who so goeth in to a bond-woman, is to be scourged by the doctrine of the Scribes. Loe, it is expressed in the Law, (Exod. 21. 4.) that a Master may give a Canaanitesse bond-woman to his Hebrew servant, and she is lawfull for him. Maimony in Issure biah, ch. 12. s. 11. See after on v. 3. Vers. 2. Abastard] in Hebrew Mamzer, which meaneth one borne of a stranger, that is not a lawfull wife: and so the Greeke translateth it here, Of an whore: in Zach. 9. 6. the Greeke hath Allogenes, an Alien, or one of another generation. The Hebrewes say, The bastard (Mamzer) spoken of in the Law, is he that commeth (or is borne) of any of the nakednesses, (that is, the incestuous and unlawfull copulations, forbidden in Levit. 18.) except of her that is separated for uncleannesse, (Levit. 18. 19.) for he that is borne of her is blotted, but is not a bastard: but who so goeth into the other nakednesses (or unlawfull copulations) whether by force, or willingly, presumptuously, or ignorantly, begetteth a bastard. And whether they be males or females, they are forbidden (to enter into the Church) for ever; as it is written, EVEN TO THE TENTH GENERATION, which is as if he should say, for ever. Whether a bastard man doe marry an Israelitesse, or an Israelite marry a bastard woman, when they have lien together, they are beaten. It is lawfull for him that is a bastard to marry her that is a stranger, and for her that is a bastard to be married to him that is a stranger: but the children of them both are bastards, for that which is borne goeth after the blotted person: for it is said, INTO THE CONGREGATION OF THE LORD; and the congregation of heathens is not called the congregation of the LORD. A stranger that marrieth a daughter of Israel, or an Israelite that marrieth her that is a stranger, begetteth an Israelite in every respect, which may not lawfully marry her that is a bastard. Maimony in Issure biah, ch. 15. s. 1, 2, 7, 9. to his tenth generation] or, to the tenth generation, he himselfe shall not enter: so in v. 3. where the tenth generation, is expounded, for ever; because ten is a compleat number. Vers. 3. An Ammonite, or a Moabite] For their speciall unkindnesse and sinne, these peoples had a speciall punishment above others, that these men might never be admitted into full communion with the commonwealth of Israel, as other nations might: but this the Hebrewes restraine to the men onely, not to the women; for Ruth the Moabitesse was married unto Boaz, Ruth 4. Their words are; All heathens whosoever, when they are become Proselytes, and have taken upon them all the commandements which are in the Law; likewise servants when they are made free, loe they are as Israelites in all respects, Num. 15. 15. and it is lawfull for them to come into the Church of the LORD, out of hand. And the Proselyte or free man may marry a daughter of Israel; and the Israelite may marry her that is a Proselyte, or made free; except of foure peoples onely, which are Ammon, and Moab, and Edom, and Egypt: for these peoples, when any of them becommeth a Proselyte, hee is as an Israelite in all respects, save in the case of entring into the congregation. The Ammonite and the Moabite are forbidden for ever, the males, but not the females, Deut. 23. 3. We have it as a tradition of Moses from mount Sinai, that the Ammonite is the male, and the Moabite is the male, which is forbiddē for ever to marry a daughter of Israel, though it be his sons sonne, to the worlds end. But an Ammonitesse, and a Moabitesse are lawfull out of hand, as the other peoples. Maim. in Issure biah, c. 12. s. 17, 18. But if the women of Moab and Ammon were not converted to the religion of God, it was unlawfull to marry with them, as with any other peoples, Neh. 13. 23, 24, 25. Ezr. 9. 1, 2. for ever] the Greeke addeth, and for ever: so it is an explanation of the former, that the tenth generation is put for all generations for ever. So it appeareth, that the Moabites and Ammonites might never be one body with the Common-wealth of Israel, though other peoples might, as Ie[illegible: 1 letter]her an Isma[illegible: 1 letter]lite, 1 Chr. 2. 17. is called an Israelite, 2 Sam. 17. 25. Ver. 4. they met you not] this sinne was common to both nations, the next peculiar to Moab onely. So eternall damnation is inflicted upon those that give not meat and drinke to Gods people in their hunger and thirst, Mat. 25. 42,—46. The contrary example is in Melchisedek, who met Abraham with bread & wine, as he returned from the slaughter of the Kings, Gen. 14 18, &c. Heb. 7. 1. be hired] that is, the Moabite hired. The history hereof is set downe at large in Numb. 22, &c. Vers. 6. not seeke their peace] the like is spoken of the Canaanites, Ezr. 9. 11. 12. This is not meant of revenge in malice, which is unlawfull, Rom. 12. 17 19. or that they should not procure the salvation of their soules. 1 Tim. 2. 4. but respecteth the matter in hand, and those peoples in their infidelity; touching whom the Hebrewes hold, that this is an exception from the former law, in Deut. 20. 10. about offering peace when in lawful warre they came to besiege their cities. Ammon and Moab, we send not unto them (proclamation) of peace, Deu. 23. 6. Our wise men have said, for asmuch as it is written, PROCLAIME PEACE VNTO IT, Deut. 20. 10. if any should thinke the like for Ammon and Moab, he saith, Thou shalt not seeke their peace. And whereas it is written, HE SHALL DWELL WITH THEE, &c. WHERE IT IS GOOD FOR HIM, Deut. 23. 16. if any should suppose the like for Ammon and Moab, he sa[illegible: 2 letters]h, Thou shalt not seeke their peace, OR THEIR GOOD. But though we doe not proclaime peace unto them, if they make peace of themselves first, it is accepted. Maimony tom. 4. treat. of Kings, ch. 6. s. 6. Vers. 7. an Edomite] or, Idumean, as the Greeke calleth him; and as in Marke 3. 8. Edoms land is called Idumea: the Hebrew here writeth it Adomite, as also in Psal. 52. 2. it meaneth the posterity of Edom, or Esau, Israels brother, Gen. 25. 25,—30. thy brother] the neerest kinne to Israel of all peoples on the earth, and therefore often called his brother, Num. 20. 14. Obad. 10. 12. Amos 1. 11. for which alliance in nature, though they were enemies, (Num. 20. 18, 21.) yet God would have his people to retaine loving and naturall affection towards them. a stranger] or sojourner: although the Egyptians turned to hate Gods people, and to oppresse them, Exod. 1. &c. yet for the former good which Israel had received in their land, the Lord would have his people to shew themselves thankfull; that Edom and Egypt should sooner be admitted into the Church of the Lord, than Moab or Ammon; though not so soone as other peoples, which had not wronged Israel. Vers. 8. the third generation] to wit, after they are become Proselytes, and have received the faith and religion of Israel, as is before shewed. Of these the Hebrewes say: An Egyptian and Edomite, whether males or females, the first generation, and the second, are unlawfull to enter into Israel, but the third generation may. An Egyptian woman that is with childe when she becommeth a Proselyte, her sonne is the second (generation.) Maimony in Issure biah, chap. 12. sect. 19, 20. As for other nations, it is before shewed, that they receiving the religion of Israel, might enter into the congregation, and be commixed with them; so now when all peoples are confounded, and it is not knowne who are truly Moabites, or Ammonites, or Egyptians, &c. the Hebrewes professe that they cannot observe this Law; and thus they write: Who so becommeth a Proselyte of the seven peoples (of the Canaanites,) he is not forbidden by the Law to enter into the congregation. And it is a knowne thing, that none of them become Proselytes, save the Gibeonites, (Ios. 9.) and Iosua decreed concerning them, that it should be unlawfull for them to enter into the congregation, either men or women. But he for bade them not, save so long as there was a Sanctuary, (Ios. 9. 23.) And they were called Nethinims, because he gave them for the service of the Sanctuary. Then came David and decreed against them that they should not come into the congregation for ever, no not in the time when there is no sanctuary. And so it is expressed in Ezra, And of the Nethinims, whom David and the Princes had given for the service of the Levites, (Ezra 8. 20.) Loe, thou maist see they depended not on the Sanctuary. And why did he and his Councell decree this against them? Because hee saw the hardnesse and cruelty that was in them, at the time when they required that seven of the sonnes of Saul, the chosen of the Lord, should be hanged and killed, and they had no compassion on them, (2 Sam. 21. 6. 9.) When Senacharib King of Assyria came up, (2 King. 18. 13, 34, 35.) hee confounded all the peoples, and mixed them one with another, and carried them captives out of their places. So these Egyptians, which are now in the land of Egypt, are other men: and so the Edomites that dwell in the field of Edom. And for asmuch as these foure Nations which be forbidden, are commixed with all nations of the world which are lawfull all are lawfull. So that whosoever separateth from them, and becommeth a Proselyte at this time in any place, be he an Edomite, or an Egyptian, or Ammonite, or Moabite, or Ethiopian, or of any other people, whether they bee men or women, it is lawfull for them to enter into the Church out of hand. Maim. in Issure biah, chap. 12. sect. 22,—25. Thus the partition wall betweene Iewes and Gentiles is by the Hebrewes owne grant in part broken downe, but indeed wholly unto us which know Christ; who were in times past aliens from the politeie (or common-wealth) of Israel, and strangers from the covenants of promise, &c. but we are now made nigh by the bloud of Christ, for he is our peace, who hath made both one, and dissolved the middle wall of partition betweene us, Ephes. 2. 12. 14. Vers. 9. the campe] or the host, an army of souldiers; touching whom God giveth lawes for their purity: that as the whole campe of Israel was to be purged of all leprous and uncleane persons, Num. 5. 2, 3. so every campe or army sent forth to warre at any time, should also have care of holinesse. keepe thee] or, beware, take heed. evill thing] Hebr. evill word, that is, all uncleannesse, either morall, (as Iohn warned the souldiers, Luk. 3. 14.) or figuratiue, as some specials here follow. Vers. 10. an accident] to wit, of uncleannesse, by the issue of his seed, and so the Greeke translateth it, an issue; of which, and the pollution by the same, see Levit. 15. with the Annotations. out of the campe] or, unto (a place) without the camp, where all uncleane persons were to remaine, Num. 5. 3. Vers. 11. at the looking forth of the evening] which the Greeke translateth, towards evening; the Chaldee, at the time of the evening: See this phrase in Gen. 24. 63. and Exod. 14. 27. bathe] in Greeke, wash his body, as all such uncleane persons were to doe, Lev. 15. figuring our sanctification from uncleannesse, by the death and spirit of Christ, Heb. 10. 22. gone downe] Heb. gone in, that is, when the day of his uncleannesse is at an end: for the day ended at Sun setting. Vers. 12. thou shalt have] or, there shall bee to thee, to wit, by publique designation. a place] Heb. a hand, that is, as the Greeke hath it, a place; in Chaldee, a place appointed (or prepared.) So the Hebrewes say, It is unlawfull to turne aside within the campe, or in the open field in any place; but it is commanded to appoint there a way peculiar for (men) to turne aside therein. Maimony treat, of Kings, chap. 6. sect. 14. Vers. 13. a paddle] an instrument of iron, to dig an hole with in the earth, wherein to bury their excrements. Wee derive the name from the Greeke Pattalos or Passalos, whereby the Hebrew Iathed is translated here. upon thy weapon] or, among thine armour: in Greeke, upon thy girdle. that which commeth from thee] thine excrements; in Greeke, thy shame (or unseemelinesse.) These by the Law are counted uncleane, (as almost all the other that come out of man;) & defiled other things which they were used about, Ezek. 4. 12, 13, 14. and figured the corruption of nature, Esay 4. 4. Marke 7. 15. 20,—23. Vers. 14. walketh] the Chaldee addeth, his divine presence walketh. before thee] the Greeke explaineth it, into th[illegible: 1 span] hands. So in Deut. 2. 36. and 7. 2. 23. also in 2 Chron. 6. 36. the uncleannesse] or the nakednesse, the discovery of any thing which is uncleane: the Greeke translateth it shame; the Chaldee, transgression. By this, God taught his people holinesse of conversation, that they should keepe themselves from their iniquity, as David did, Psal. 18. 23. from after thee] that is, from following or accompanying thee, and from keeping thee. The Greeke translateth it, from thee; the Chaldee, from doing good unto thee. In like manner, when God said, I will be with thee, Gen. 31. 3. Iakob understood it, I will doe thee good, Gen. 32. 9. And both are expressed in Ier. 32. 40. I will not turn frō after them, to do thē good. And of Gods leaving his people in their wars, and the evils following, there is complaint in Psal. 44. 10, 11. &c. Vers. 15. not deliver up] Hebr. not shut up (or close) as Deut. 32. 30. meaning, shut up into the hand, as is expressed in Psal. 31. 9. that is, delivered, as the Greeke and Chaldee here translate it. a servant] the Chaldee addeth, a servant of the peoples, that is, of the Gentiles, who for the religion of God commeth from his master to the Church of Israel. This servant that sle[illegible: 1 letter]th to the land (of Israel) he is a righteous stranger [that is, a proselyte come unto the faith and covenant of God,] saith Maimony tom. 4. treat. of Servants, chap. 8. s. 11. is escaped] or separated, having rid free, and delivered himselfe from the bondage of sinne. The Greeke translateth, is added (or adjoyned) unto thee. By this Law God shewed his love in Christ, towards all strangers, even in the basest estate, that come unto him in faith; for there is neither bond nor free, male or female, but all are one in Christ Iesus, Gal. 3. 28. It figured the grace of God to us sinners, who were the servants of sinne, but obeying from the heart the forme of doctrine whereto we were delivered, we were made free from sin, & were made the servants of righteousnesse, and servants to God, to have our fruit unto holinesse, and the end, everlasting life, Rom. 6. 17, 18, 22. Who after we have escaped the pollutions of the world, through the knowledge of Christ, are not againe to be intangled therein, and overcome, 2 Pet. 2. 20. Gal. 4. 7, 8, 9, 10. from his master] who, that he might sustain no dammage by the losse of his servant, the Hebrewes say, His master was to be spoken unto, to write him a bill of manumission (or discharge from his service,) and he againe was to write him a bill of debt for his price, untill he was able to pay, and then he payed him. Maimony in Servants, ch. 8. sect. 10. Vers. 16. in the midst of thee] the Greeke translateth, among you shall he dwell. By the Hebrewes, if a man sold his servant to the heathens, he was to be compelled to redeeme him againe, and to let him goe out free. If a man sold his servant out of the land, he was to be set free. Maim. treat. of Servants, chap. 8. sect. 1. 6. in one of thy gates] that is, as the Chaldee translateth, in one (or any) of thy cities: which figured the Churches of Christ, Psal. 69. 36. wherein they that are escaped from the servitude of sinne, should remaine, Act. 2. 47. good for him] or, good unto him, that is, where it liketh him best; as the Greeke translateth, where it pleaseth him, and where may be most for his benefit. not vex him] or oppresse; in Greeke, afflict him. This law was for all strangers, Exod. 22. 21. and forbiddeth all manner vexation in word or worke. The Hebrewes say, the Scripture addeth this admonition concerning him, because hee is of a more humble spirit than (another) stranger: and who so vexeth this stranger, transgresseth against three prohibitions; Yee shall not vex any man his neighbour, Lev. 27. 17. and, A stranger thou shalt not vex, Exod. 22. 21, and, Thou soalt not vex him, Deut. 23. 16. he transgresseth also against this, Neither shalt thou oppresse him, Exod. 22. 21. And hee is not to be vexed, no not with words. Maimony treat. of Servants, chap. 8. sect. 11. Vers. 17. a where] or common where, fornicatresse, Sedamit esse; one that maried not, but lived in whoredome. She is called in Hebrew Kedesah, which ordinarily signifieth Holinesse, but is used here for the contrary, (as before in Deut. 22. 9.) or it was some filthy religious order among the heathens; whereof see the notes on Gen. 38. 21. The Hebrewes describe her to be one that prestituted herselfe uuto every man. Maimony in Issure biah, chap. 18. sect. 2. And so she differed from the whore called in Hebrew Zonah which had defiled herselfe, though but once: see the notes on Lev. 21. 7. Howbeit, the difference is not alwaies to be made; and the next verse here seemeth to shew it. Maimony in tom. 2. treat, of Wives, chap. 1. sect. 4. writeth thus; Before the Law was given, a man mes with a woman abroad; and if he and shee p[illegible: 1 span]d, he gave her hire and lay with her, at the par[illegible: 1 span] the way, and he went his way; and this is she which is called KEDESAH (a common whore.) After the Law was given, such common whores were forbidden, Deut. 23. 17. Therefore whosoever lieth with a woman by way of fornication, without espousals, he is beaten by the Law, for that hee hath ly[illegible: 1 letter]n with a whore. But Onkclos the Chaldee Paraphrast expoundeth this law otherwise thus; There shall no woman of the daughters of Israel be (a wife) to a man which is a servant: neither shall any man of the sonnes of Israel take a woman which is a servant (or hand-maid.) But that seemeth not to be the meaning of this place. whoremonger] or, fornicatour: one that so defileth his body without marriage; a Sodomite. Notwithstanding this Law, Israel falling from God, had together with their idolatry, houses of whoremongers (or Sodomites) that were in (or by) the house of the Lord, till King Iosias brake them downe, 2 King. 23. 7. They sacrificed also with whores, Hos. 4. 14. so that both carnall and spirituall whoredome (which is idolatry, Ier. 2. 20.) are here forbidden. Vers. 18. the hire] or, the reward, wages: the Hebrew word Ethnan is usually an whores hire, as may be seene in Ezek. 16. 31, 33, 34. Hos. 2. 12. and 9. 1. Mich. 1. 7. an whore] in Hebrew Zonah; which seemeth to be the same with Kedesah before mentioned: though it comprehendeth generally all such as are forbidden in Lev. 18. to any which, or for which, if a man give hire or reward, to lie with her, it might not be brought into the Lords house. And this, as the Hebrews explaine, whether she were an heathenish whore, or a bond-woman, or an Israelitesse. He that saith to his neighbour, this thing thoushalt have to let thy bond-woman lie with my Hebrew servant, loe this is an (whores) hire. If a man agree with an whore to give her a Lambe, (as Gen. 38. 16, 17.) and he doth give her many, though hee give a thousand, they are all an whores hire, and forbidden to come on the altar. If he tie with her, & give her it not, and after the time he give it her, though it be after many yeeres, yet it is an whores hire. Howbeit they restraine this (though perhaps too much,) to such things onely, as might in themselves be brought to the altar, as cleane beasts, & fowles, wine, oile, and fine flower, &c. If he give her money, & a sacrifice be bought with it, that sacrifice (they say) was lawfull. If he give her wheat, & after it be made flower; olives, & after oile is made of thē; grapes, & they be turned into wine; these are lawfull, for the hire is now altered. Maim. tom. 3. in Issure mizbeach, chap. 4. sect. 8, 10, 11,—15. This law taught the honour and sanctity due unto Gods house and service, when things which were thus made impure and vile, might not be brought unto him: so in Esay 61. 8. hee saith, I hate robbery, for burnt-offering. the price of a dog] in Chaldee, the exchange of (that is, the thing exchanged for) a dog. This some doe understand of the whoremonger or Sodomite fore-mentioned; as the Scripture calleth vile persons dogs. Matth. 7. 6. Rev. 22. 15. 2 Pet. 2. 22. But the Hebrewes under[illegible: 1 span]d it literally; for as the dog was an uncleane beast, and most abominable for sacrifice, Esay 66. 3. so they write, if a man said to his neighbour, I will give thee this Lambe for that Dog; or if he exchange a dog for any beasts or fowles, they were all unlawfull to be brought unto the altar. But if the price were altered, as he exchanged a dog for wheat, and turned it into flower; that (flower) was lawfull. Maimony in Issure mizbeach, ch. 4. sect. 16, &c. for any vow] whether for a sacrifice on the altar, or for the maintenance or reparation of the house, court-yard, or any thing about the Sanctuary; the thing it selfe, which was either the hire, or the price of these vile things, might not be brought thither. Vnder the name of a vow, (which men voluntarily tooke upon themselves, vers. 21, 22, 23.) other sacrifices which God commanded, are forbidden to be brought of either of these, that is, of any thing which was filthy or vile. both of the] the one proceeding from the breach of the morall Law, the other (taken properly) being against the Legall ordinances of divine service, are abomination to the Lord, who requireth his Sanctuary to be reverenced, Lev. 19. 30. and forbiddeth his name to be despised, his altar or table to be thought contemptible, Mal. 1. 6, 7, 8. or his house to be made a den of theeves, Ier. 7. 11. Matth. 21. 13. Vers. 19: not lend upon biting usurie] Hebr. not cause to bite; which meaneth, as the Greeke and Chaldee both interpret it, not lend upon biting usurie (or increase:) for usurie is biting or devouting of a mans substance; he that borroweth on usurie is bitten thereby; and he that so lendeth, causeth to bite, or maketh his neighbour to be bitten thereby. It may also imply, thou shalt not borrow upon usury, for that also is unlawfull, Ier. 15. 10. and hee that so borroweth, causeth himselfe to be bitten, and thus the Hebrewes understand it, as is noted on Ex. 22. 25. usury] Hebr. biting of silver, that is, usury for silver (or mony) which is lent. So after, biting of meat, that is, usury for meat which is lent. of any thing] Hebr. of any word: which though it be often used for any thing, as the Greeke here also translareth it, yet from hence the Hebrews gather, usury of words also to be unlawfull: see the Annotations on Exod. 22. 25. that is lent upon usurie] Hebr. that biteth, (or may bite) Vnder this prohibition, the contrary is commanded, that we should lend unto our poore brother freely, and not take againe any thing more than was lent, Deut. 15. 7. 8, 9. Luk. 6. 34, 35. Lev. 25. 35, 36. Vers. 20. a stranger] or alien, in the Chaldee, a sonne of the peoples, meaning a Gentile, an infidell: for to the strangers which were brethren in the faith, they might not lend upon usurie, Levit. 25. 35, 36, 37. maist lend] or shalt lend upon usurie; Hebr. shalt cause to bite, to wit, if thou wilt; so it may be taken for a permission, like the bill of divorce. But the Hebrewes understand this to be a commandement, not a permission onely; (Maimony tom. 4. treat. of the Lender and Borrower, chap. 5. sect. 1) As if God would by this cut off occasions of familiarity with Infidels, lest Israel by much dealing with them, should learne their waies. Howbeit, our Saviour (by the example of God himselfe,) teacheth us to be loving and bountifull unto all, both good and bad, Matt. 5. 44,—48. Luke 6. 35, 36. Spiritually this shewed the use of the Law, which as an hard creditour exacteth more of men than it giveth unto them; and is to be laid, not upon the righteous man, (who by faith is freed from the rigour & curse of the same,) but on the lawlesse, disobedient and sinners, 1 Ti[illegible: 2 letters]. 1. 9. Rom. 7. Vers. 21. a vow] the law whereof, see in Levit. 27. and Num. 30. And whether it were a thing promised unto God, or to be given to the poore, it was a vow. not delay] that is, not faile, either altogether, or by deferring the time of paiment: see the notes on Exod. 22. 29. Wherefore if a man have absolutely vowed a thing to the Lord, (seeing no man hath assurance that his life shall continue, Iam. 4. 13, 14.) he must with all speed performe it, lest death prevent him. So the Hebrewes say; He that saith, I will not depart out of the world untill I be a Nazirite; loe, hee is a Nazirite out of hand, lest hee die by and by. And if hee deferre his Naziriteship, he transgresseth, &c. Maimony tom. 3. treat. of Nazirites, chap. 1. sect. 4. The time and place of paying vowed sacrifices, was at the solemnefeasts, & in the Sanctuary, Deu. 12. 5, 6, 7 and 16. 16, 17. Hereupon the Hebrewes say; Whether they bee vowes or voluntary gifts, or other things which a man is bound to bring, as valuations, or prices, or tithes, or gifts for the poore, it is commanded by the Law, to bring them all at the feast which first commeth, &c. If there fall out a feast, and hee bringeth them not, he frustrateth a commandement. If the three feasts (of the yeare) passe over him, and bee bring not his offerings which hee hath vowed, or voluntarily promised, &c. he transgresseth against this prohibition, Thou shalt not delay to pay it. Maim. treat. of offering the Sacrifices, chap. 14. sect. 13. to pay it] This paiment must bee made unto God of the best things (as is noted on Gen. 4. 4.) they might not bring any corrupt or blemished thing, Mal. 1. 14. Levit. 22. 21. nor any thing filthy or vile, Deut. 23. 18. Neither might any part bee kept backe, of that which was sanctified by vow unto the Lord, Act. 5. 1, 2, 3, 4, &c. So for almes to the poore, the Hebrewes have these rules; Almes is comprehended in the generall of vowes: therefore he that saith, Loe a shilling bee upon mee for almes, or, This shilling bee an almes, he is bound to give it to the poore out of hand; and if hee delay, hee transgresseth against this precept, Thou shalt not delay to pay it. For loe it is in his power to give it out of hand, and there are poore present. If there be no poore there, hee is to separate it, and lay it up till he finde some poore. Maimony treat. of gifts to the poore, c. 8. s. 1. requiring, &c.] that is, will surely require it, and punish thee if thou pay it not. For so requiring implieth, Gen. 9. 5. and 43. 22. Deut. 18. 19. sinne] and so punishable. For God hath no pleasure in fooles; pay therefore that which thou hast vowed, Eccles. 5. 4. Vers. 22. shalt forbeare] or cease, refuse: the Greeke translateth, If thou wilt not vow. So before they promised, it was in their owne power, as in Ananias case, Act. 5. 4. Howbeit, when duty bindeth us to shew thankfulnesse unto God for his mercies, we are willed to vow and to pay, Psal. 76. 12. The Hebrewes say, Although sanctified things, and things devote, and valuations be commanded, and it is meet for a man to exercise himselfe in these things, for to suppresse his concupisence, and that he be not niggardly, but may fulfill that which is commanded by the Prophet, HONOVR THE LORD WITH THY SVBSTANCE, (Prov. 3. 9.) yet notwithstanding, if hee doe never sanctifie or devote, there is not any thing in it; for loe the Law testifieth and saith; But if thou shalt forbeare [illegible: 2 letters]vow, it shall not be sinne in thee. Maimony treat. of Valuations and Devote things, chap. 8. sect. 12. not be sinne] to wit, not such sinne as a man is guilty of, if he vow and doe not pay, Eccles. 5. 5. For otherwise a man may sinne this way also, in negligence and unthankfulnesse, Luk. 17. 17, 18. In this sense Christ said to the Iewes; If ye were blind yee should have no sinne, Ioh. 9. 41. that is, no such sinne as now remaineth on you, for refusing the light. So in Ioh. 15. 22, 24. Iam. 4. 17. Vers. 23. That which is gone out] that is, thy word, or promise: as, all that proceedeth out of the mo[illegible: 1 letter]th of the LORD, Deut. 8. 3. is expounded, every word of God, Luk. 4. 4. keepe and doe] with heart and hand. But this is meant of lawfull vowes; for such as are idolatrous and wicked, are not to be kept, but repented of, and broken, Ier. 44. 25,—27. Act. 23. 12, 21. a voluntary offering] all vowes were voluntary offerings, but all voluntary offerings were not vowes: see the difference noted on Levit. 7. 16. and Deut. 12. 6. with thy mouth] Hereupon Solomon saith, Suffer not thy mouth to cause thy flesh to sinne; neuher say thou before the Angell, that it was an unadvised errour: wherefore should God be angry at thy voice, and destroy the worke of thine hands? Eccles. 5. 6. If a man had spoken it with his heart onely unto God, hee was bound to pay it, as the Hebrewes teach: See the notes on Levit. 7. 16. Vers. 24. When thou commest] the Chaldee translateth, when thou art hired: and of such doe the Hebrewes understand this Law, that labourers hired to worke in a vineyard, are to eat of the fruit thereof. Hereunto the Apostle seemeth to have reference, when he saith; Who planteth a vineyard, and eateth not of the fruit thereof: or, who feedeth a flocke, and eateth not of the milke of the slocke? 1 Cor. 9. 7. Whereby not the owners onely, but the labourers also are intended. This and the like law following, seemeth to extend also to such as occasionally travell thorow vineyards or fields, who may for their refreshing in time of need gather and eat: as our Lords Disciples, going thorow the sowen fields, plucked the cares of corne, and did eat, Matt. 12. 1. vineyard] and by proportion, his olive-yard, or any such like. The Hebrewes say; Labourers which doe worke upon any thing that groweth out of the earth, &c. the housholder is commanded to let them eat of that which they are a working upon, Deut. 23. v. 23, 24. which law wee have beene taught, that it is not written of any thing but concerning the hired (labourer.) And if he did not hire him, how was it permitted him to come into his neighbours vineyard, or standing-corne, without his knowledge? But thus he saith; When thou shalt come, by the owners leave, to labour, thou shalt eat. Maimony tom. 4. treat. of hired things, chap. 12. sect. 1. Howbeit they restraine this law to such things onely as grow out of the ground; therefore they adde, Hee that milketh, or churneth butter, or maketh cheese, eateth not (thereof) because they are things that grow not on the ground: ibidem s. 4. But hee that reapeth (the corne) and hee that thresheth, and hee that fanneth and purgeth it, hee that cutteth downe the grapes, and hee that treadeth them (in the wine-presse,) or doth any such like workes, they may eat by the Law. ibidem s. 8. eat grapes] and so if hee labour upon the fig-tree, he may eat figges; and all the like: but hee may not eat (they say) save of that whereabouts hee laboureth: and if he labour both in the grapes and in the wine-fat, he may both eat of the grapes, and drinke of the must (or new wine.) If he worke on the fig-tree, hee may not eat of grapes: if on grapes, hee may not eat of figges. And hee that is working upon one vine-tree, may not eat (the fruit) of another vine. Neither may he eat grapes with any other thing; as with bread, or the like. But if hee have agreed with the housholder, for the quantity that hee shall eat, hee may eat with bread, or with salt, or with any thing that he pleaseth. Maimony ibid. sect. 10. 12. as thy soule] to wit, desireth; or, according to thy soule, that is, thine appetite. The Greeke joyneth it with the word following, thus, so much as thy soule (that is, thine appetite) may bee filled with. So in Psal. 78. 18. they asked meat for their soule, that is, for their lust or appetite. From this the Hebrewes gather, that onely he himselfe, not any other of his family may eat. The labourer that shall say, Give my wife & children that which I should eat; or, loe I will give a little of this which I have taken, to my wife or my child for to eat, they hearken not unto him: for the Law doth not vouchsafe it to any, but to the workman himselfe. Though he be a Nazitite which worketh in the grapes [who may not by the law eat any of them, Num. 6. 3.] if he say, Give it my wife and children, they hearken not unto him. A workman that laboureth himselfe, and his wife, and his children, and his servants, and conditioneth with the housholder, that he will not eat of any thing that hee worketh upon, neither hee nor his; then they may not eat, to wit, the greater sort of them; for they have wittingly remitted (of their right.) But the little ones hee cannot make agreement that they shall not eat: for they eat not of that which is their fathers, or of that which is their masters, but of that which is Gods. Maimony ibid. sect. 13. 14. not put] Hebr. not give any, either to carry home for himselfe, or for any of his. Vers. 25. with thine hand] to wit, for to eat, vers. 24. as did Christs Disciples, Matt. 12. 1. upon the warrant of this law, as is probable: howbeit, the Hebrewes understand it of the labourers, as before. And the Chaldee version here also saith, When thou art hired into thy neighbours standing corne, then thou maist plucke, &c. Which though the meaning bee good, (for even the beasts were by Gods Law to eat of that whereon they laboured, Deut. 25. 4.) yet the extent hereof seemeth to reach further, even to all such as came in occasionally, and had a desire or need to taste of the fruits. not move a sickle] namely, for to cut downe for thine owne eating, or for to carry away with thee, as v. 24. God, whose the earth is, and the plenty thereof, Psal. 24. 1. and whose the land of Canaan was in speciall, Levit. 25. 23. who reserved the first-fruits, tithes, corners, gleanings, &c. for himselfe, his priests, and the poore of his people, Num. 18. Deut. 24. 19,—21. would have the fruits in some sort common for the necessities of all men, especially to those that laboured in them, whether men or beasts; so shewing his bountie to all, yet reserving the right and propriety of the owners, which no man might infringe: that mercie and justice might meet together, and not one man to put his sickle into another mans corne, to reape that which another hath sowen. The equity of this Law reacheth also unto spirituall things, and to Gods labourers in his harvest, 2 Cor. 10. 14,—16. 1 Cor. 9. 7, 9, 10,—14. Rom. 15. 20.