Deuteronomy 23:13

the reason why, Deu 23:10-14 . The slave who had taken refuge among them is not to be delivered up to his former master, Deu 23:15 , Deu 23:16 . There shall be no prostitutes nor sodomites in the land, Deu 23:17 . The hire of a prostitute or the price of a dog is not to be brought into the house of God, Deu 23:18 . The Israelites shall not lend on usury to each other, Deu 23:19 ; but they may take usury from strangers, Deu 23:20 . Vows must be diligently paid, Deu 23:21-23 . In passing through a vine yard or field a man may eat of the grapes or corn, but must carry away none with him, Deu 23:24 , Deu 23:25 . Verse 1 Shall not enter into the congregation, etc. - If by entering the congregation be meant the bearing a civil office among the people, such as magistrate, judge, etc., then the reason of the law is very plain; no man with any such personal defect as might render him contemptible in the sight of others should bear rule among the people, lest the contempt felt for his personal defects might be transferred to his important office, and thus his authority be disregarded. The general meaning of these words is, simply, that the persons here designated should not be so incorporated with the Jews as to partake of their civil privileges. Verse 2 A bastard shall not enter - ממזר mamzer, which is here rendered bastard, should be understood as implying the offspring of an illegitimate or incestuous mixture. Verse 3 An Ammonite or Moabite - These nations were subjected for their impiety and wickedness, (see Deu 23:4 and Deu 23:5 ), to peculiar disgrace, and on this account were not permitted to hold any office among the Israelites. But this did not disqualify them from being proselytes: Ruth, who was a Moabitess, was married to Boaz, and she became one of the progenitors of our Lord. Even to their tenth generation - That is, for ever, as the next clause explains; see Neh 13:1 . Verse 12 These directions may appear trifling to some, but they were essentially necessary to this people in their present circumstances. Decency and cleanliness promote health, and prevent many diseases. Verse 15 Thou shalt not deliver - the servant which is escaped - unto thee - That is, a servant who left an idolatrous master that he might join himself to God and to his people. In any other case, it would have been injustice to have harboured the runaway. Verse 17 There shall be no whore - See on Gen 38:15-21 (note). Verse 18 The hire of a whore, or the price of a dog - Many public prostitutes dedicated to their gods a part of their impure earnings; and some of these prostitutes were publicly kept in the temple of Venus Melytta, whose gains were applied to the support of her abominable worship. Verse 19 Usury - See on Lev 25:36 (note). Verse 21 When thou shalt vow, etc. - See on Num 30:2 (note), etc. Verse 24 Thou shalt not put any in thy vessel - Thou shalt carry none away with thee. The old English proverb, Eat thy fill but pocket none, seems to have been founded on this law. Verse 25 Thou mayest pluck the ears with thine hand - It was on the permission granted by this law that the disciples plucked the ears of corn, as related Mat 12:1 . This was both a considerate and humane law, and is no dishonor to the Jewish code. Introduction The case of a divorced wife, Deu 24:1-4 . No man shall be obliged to undertake any public service for the first year of his marriage, Deu 24:5 . The mill-stones shall not be taken as a pledge, Deu 24:6 . The man-stealer shall be put to death, Deu 24:7 . Concerning cases of leprosy, Deu 24:8 , Deu 24:9 . Of receiving pledges, and returning those of t

) 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.

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.