The
laws of this chapter provide, I. For the preserving of the purity and honour
of the families of
Israel, by excluding such as
would be a disgrace to them, ver. 1-8. II. For the preserving of the purity
and honour of the camp of Israel when it was abroad, ver. 9-14. III. For the
encouraging and entertaining of slaves who fled to them, ver. 15, 16. IV.
Against whoredom, ver. 17, 18. V. Against usury, ver. 19, 20. IV. Against
the breach of vows, ver. 21-23. VII. What liberty a man might take in his
neighbour's field and vineyard, and what not, ver. 23, 25.
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Laws
of Separation.
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B.
C. 1451.
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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.
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Moral
and Ceremonial Purity Enjoined.
B. C.
1451.
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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 befall 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.
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Protection
of Fugitives; The Law Concerning Usury.
B. C.
1451.
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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.
