Matthew Poole and continuators on Deuteronomy 23

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.