mh_parser/vol_split/5 - Deuteronomy/Chapter 23.xml

<div2 id="Deu.xxiv" n="xxiv" next="Deu.xxv" prev="Deu.xxiii" progress="91.98%" title="Chapter XXIII">
<h2 id="Deu.xxiv-p0.1">D E U T E R O N O M Y</h2>
<h3 id="Deu.xxiv-p0.2">CHAP. XXIII.</h3>
<p class="intro" id="Deu.xxiv-p1">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, <scripRef id="Deu.xxiv-p1.1" osisRef="Bible:Deut.23.1-Deut.23.8" parsed="|Deut|23|1|23|8" passage="De 23:1-8">ver. 1-8</scripRef>. II. For the preserving of the
purity and honour of the camp of Israel when it was abroad,
<scripRef id="Deu.xxiv-p1.2" osisRef="Bible:Deut.23.9-Deut.23.14" parsed="|Deut|23|9|23|14" passage="De 23:9-14">ver. 9-14</scripRef>. III. For the
encouraging and entertaining of slaves who fled to them, <scripRef id="Deu.xxiv-p1.3" osisRef="Bible:Deut.23.15" parsed="|Deut|23|15|0|0" passage="De 23:15">ver. 15, 16</scripRef>. IV. Against whoredom,
<scripRef id="Deu.xxiv-p1.4" osisRef="Bible:Deut.23.17-Deut.23.18" parsed="|Deut|23|17|23|18" passage="De 23:17,18">ver. 17, 18</scripRef>. V. Against
usury, <scripRef id="Deu.xxiv-p1.5" osisRef="Bible:Deut.23.19-Deut.23.20" parsed="|Deut|23|19|23|20" passage="De 23:19,20">ver. 19, 20</scripRef>. IV.
Against the breach of vows, <scripRef id="Deu.xxiv-p1.6" osisRef="Bible:Deut.23.21-Deut.23.23" parsed="|Deut|23|21|23|23" passage="De 23:21-23">ver.
21-23</scripRef>. VII. What liberty a man might take in his
neighbour's field and vineyard, and what not, <scripRef id="Deu.xxiv-p1.7" osisRef="Bible:Deut.23.23 Bible:Deut.23.25" parsed="|Deut|23|23|0|0;|Deut|23|25|0|0" passage="De 23:23,25">ver. 23, 25</scripRef>.</p>
<scripCom id="Deu.xxiv-p1.8" osisRef="Bible:Deut.23" parsed="|Deut|23|0|0|0" passage="De 23" type="Commentary"/>
<scripCom id="Deu.xxiv-p1.9" osisRef="Bible:Deut.23.1-Deut.23.8" parsed="|Deut|23|1|23|8" passage="De 23:1-8" type="Commentary"/><div class="Commentary" id="Bible:Deut.23.1-Deut.23.8">
<h4 id="Deu.xxiv-p1.10">Laws of Separation. (<span class="smallcaps" id="Deu.xxiv-p1.11">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxiv-p2">1 He that is wounded in the stones, or hath his
privy member cut off, shall not enter into the congregation of the
<span class="smallcaps" id="Deu.xxiv-p2.1">Lord</span>.   2 A bastard shall not
enter into the congregation of the <span class="smallcaps" id="Deu.xxiv-p2.2">Lord</span>; even to his tenth generation shall he not
enter into the congregation of the <span class="smallcaps" id="Deu.xxiv-p2.3">Lord</span>.   3 An Ammonite or Moabite shall not
enter into the congregation of the <span class="smallcaps" id="Deu.xxiv-p2.4">Lord</span>; even to their tenth generation shall they
not enter into the congregation of the <span class="smallcaps" id="Deu.xxiv-p2.5">Lord</span> 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
<span class="smallcaps" id="Deu.xxiv-p2.6">Lord</span> thy God would not hearken unto
Balaam; but the <span class="smallcaps" id="Deu.xxiv-p2.7">Lord</span> thy God turned
the curse into a blessing unto thee, because the <span class="smallcaps" id="Deu.xxiv-p2.8">Lord</span> 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 <i>is</i> 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 <span class="smallcaps" id="Deu.xxiv-p2.9">Lord</span> in their third generation.</p>
<p class="indent" id="Deu.xxiv-p3">Interpreters are not agreed what is here
meant by <i>entering into the congregation of the Lord,</i> 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 <scripRef id="Deu.xxiv-p3.1" osisRef="Bible:Neh.13.1-Neh.13.2" parsed="|Neh|13|1|13|2" passage="Ne 13:1-2">Neh. xiii.
1-2</scripRef>. 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.</p>
<p class="indent" id="Deu.xxiv-p4">It is plain, in general, that disgrace is
here put,</p>
<p class="indent" id="Deu.xxiv-p5">I. Upon bastards and eunuchs, <scripRef id="Deu.xxiv-p5.1" osisRef="Bible:Deut.23.1-Deut.23.2" parsed="|Deut|23|1|23|2" passage="De 23:1,2"><i>v.</i> 1, 2</scripRef>. 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, <scripRef id="Deu.xxiv-p5.2" osisRef="Bible:Lev.18.1-Lev.18.30" parsed="|Lev|18|1|18|30" passage="Le 18:1-30">Lev.
xviii</scripRef>. 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 (<scripRef id="Deu.xxiv-p5.3" osisRef="Bible:Judg.11.1-Judg.11.2" parsed="|Judg|11|1|11|2" passage="Jdg 11:1,2">Judg. xi. 1,
2</scripRef>), 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 (<scripRef id="Deu.xxiv-p5.4" osisRef="Bible:Isa.56.3" parsed="|Isa|56|3|0|0" passage="Isa 56:3">Isa. lvi. 3</scripRef>), yet it is here promised
(<scripRef id="Deu.xxiv-p5.5" osisRef="Bible:Deut.23.5" parsed="|Deut|23|5|0|0" passage="De 23:5"><i>v.</i> 5</scripRef>) 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.</p>
<p class="indent" id="Deu.xxiv-p6">II. Upon Ammonites and Moabites, the
posterity of Lot, who, for his outward convenience, had separated
himself from Abraham, <scripRef id="Deu.xxiv-p6.1" osisRef="Bible:Gen.13.11" parsed="|Gen|13|11|0|0" passage="Ge 13:11">Gen. xiii.
11</scripRef>. And we do not find that he or his ever joined
themselves again to the children of the covenant. They are here cut
off <i>to the tenth generation,</i> that is, (as some think it is
explained), for ever. Compare <scripRef id="Deu.xxiv-p6.2" osisRef="Bible:Neh.13.1" parsed="|Neh|13|1|0|0" passage="Ne 13:1">Neh.
xiii. 1</scripRef>. The reason of this quarrel which Israel must
have with them, so as not to <i>seek their peace</i> (<scripRef id="Deu.xxiv-p6.3" osisRef="Bible:Deut.23.6" parsed="|Deut|23|6|0|0" passage="De 23:6"><i>v.</i> 6</scripRef>), 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, <scripRef id="Deu.xxiv-p6.4" osisRef="Bible:Deut.2.9 Bible:Deut.2.19" parsed="|Deut|2|9|0|0;|Deut|2|19|0|0" passage="De 2:9,19"><i>ch.</i> ii. 9,
19</scripRef>. 1. It was bad enough that they did not <i>meet them
with bread and water in the way</i> (<scripRef id="Deu.xxiv-p6.5" osisRef="Bible:Deut.23.4" parsed="|Deut|23|4|0|0" passage="De 23:4"><i>v.</i> 4</scripRef>), 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>I was hungry, and you gave me no meat.</i> 2. The
Moabites had done worse, they hired Balaam to curse Israel,
<scripRef id="Deu.xxiv-p6.6" osisRef="Bible:Deut.23.4" parsed="|Deut|23|4|0|0" passage="De 23:4"><i>v.</i> 4</scripRef>. It is true
<i>God turned the curse into a blessing</i> (<scripRef id="Deu.xxiv-p6.7" osisRef="Bible:Deut.23.5" parsed="|Deut|23|5|0|0" passage="De 23:5"><i>v.</i> 5</scripRef>), 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, <scripRef id="Deu.xxiv-p6.8" osisRef="Bible:Ps.28.4" parsed="|Ps|28|4|0|0" passage="Ps 28:4">Ps.
xxviii. 4</scripRef>.</p>
<p class="indent" id="Deu.xxiv-p7">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, <scripRef id="Deu.xxiv-p7.1" osisRef="Bible:Deut.23.7-Deut.23.8" parsed="|Deut|23|7|23|8" passage="De 23:7,8"><i>v.</i> 7, 8</scripRef>. We should think that the
Edomites had been more injurious to the Israelites than the
Ammonites, and deserved as little favour from them (<scripRef id="Deu.xxiv-p7.2" osisRef="Bible:Num.20.20" parsed="|Num|20|20|0|0" passage="Nu 20:20">Num. xx. 20</scripRef>), and yet "<i>Thou shalt
not abhor an Edomite,</i> 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: "<i>Thou wast
a stranger in their land,</i> 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.</p>
</div><scripCom id="Deu.xxiv-p7.3" osisRef="Bible:Deut.23.9-Deut.23.14" parsed="|Deut|23|9|23|14" passage="De 23:9-14" type="Commentary"/><div class="Commentary" id="Bible:Deut.23.9-Deut.23.14">
<h4 id="Deu.xxiv-p7.4">Moral and Ceremonial Purity
Enjoined. (<span class="smallcaps" id="Deu.xxiv-p7.5">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxiv-p8">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 <i>himself</i> with water:
and when the sun is down, he shall come into the camp <i>again.</i>
  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 <span class="smallcaps" id="Deu.xxiv-p8.1">Lord</span> 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.</p>
<p class="indent" id="Deu.xxiv-p9">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 <i>clean.</i> They must take care to
keep their camp pure from moral, ceremonial, and natural
pollution.</p>
<p class="indent" id="Deu.xxiv-p10">I. From moral pollution (<scripRef id="Deu.xxiv-p10.1" osisRef="Bible:Deut.23.9" parsed="|Deut|23|9|0|0" passage="De 23:9"><i>v.</i> 9</scripRef>): <i>When the host goes forth
against thy enemy</i> then look upon thyself as in a special manner
engaged to <i>keep thyself from every evil thing.</i> 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? <scripRef id="Deu.xxiv-p10.2" osisRef="Bible:Ps.66.18" parsed="|Ps|66|18|0|0" passage="Ps 66:18">Ps. lxvi. 18</scripRef>. See <scripRef id="Deu.xxiv-p10.3" osisRef="Bible:1Sam.7.3" parsed="|1Sam|7|3|0|0" passage="1Sa 7:3">1 Sam. vii. 3</scripRef>.</p>
<p class="indent" id="Deu.xxiv-p11">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 <i>unclean until
the evening,</i> <scripRef id="Deu.xxiv-p11.1" osisRef="Bible:Lev.15.16" parsed="|Lev|15|16|0|0" passage="Le 15:16">Lev. xv.
16</scripRef>. 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, <scripRef id="Deu.xxiv-p11.2" osisRef="Bible:Deut.23.10-Deut.23.11" parsed="|Deut|23|10|23|11" passage="De 23:10,11"><i>v.</i> 10,
11</scripRef>. 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.</p>
<p class="indent" id="Deu.xxiv-p12">III. From natural pollution; the camp of
the Lord must have nothing offensive in it, <scripRef id="Deu.xxiv-p12.1" osisRef="Bible:Deut.23.12-Deut.23.14" parsed="|Deut|23|12|23|14" passage="De 23:12-14"><i>v.</i> 12-14</scripRef>. 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: <i>For the Lord thy God
walketh</i> by his ark, the special token of his presence, <i>in
the midst of thy camp;</i> 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.</p>
</div><scripCom id="Deu.xxiv-p12.2" osisRef="Bible:Deut.23" parsed="|Deut|23|0|0|0" passage="De 23" type="Commentary"/>
<scripCom id="Deu.xxiv-p12.3" osisRef="Bible:Deut.23.15-Deut.23.25" parsed="|Deut|23|15|23|25" passage="De 23:15-25" type="Commentary"/><div class="Commentary" id="Bible:Deut.23.15-Deut.23.25">
<h4 id="Deu.xxiv-p12.4">Protection of Fugitives; The Law Concerning
Usury. (<span class="smallcaps" id="Deu.xxiv-p12.5">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxiv-p13">15 Thou shalt not deliver unto his master the
servant which is escaped from his master unto thee:   16 He
shall dwell with thee, <i>even</i> 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 <span class="smallcaps" id="Deu.xxiv-p13.1">Lord</span> thy God
for any vow: for even both these <i>are</i> abomination unto the
<span class="smallcaps" id="Deu.xxiv-p13.2">Lord</span> 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 <span class="smallcaps" id="Deu.xxiv-p13.3">Lord</span> 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 <span class="smallcaps" id="Deu.xxiv-p13.4">Lord</span> thy God, thou shalt not slack to pay it:
for the <span class="smallcaps" id="Deu.xxiv-p13.5">Lord</span> 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;
<i>even</i> a freewill offering, according as thou hast vowed unto
the <span class="smallcaps" id="Deu.xxiv-p13.6">Lord</span> 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 <i>any</i> 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.</p>
<p class="indent" id="Deu.xxiv-p14">Orders are here given about five several
things which have no relation one to another:—</p>
<p class="indent" id="Deu.xxiv-p15">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, <scripRef id="Deu.xxiv-p15.1" osisRef="Bible:Deut.23.15-Deut.23.16" parsed="|Deut|23|15|23|16" passage="De 23:15,16"><i>v.</i>
15, 16</scripRef>. 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, <scripRef id="Deu.xxiv-p15.2" osisRef="Bible:1Kgs.20.31" parsed="|1Kgs|20|31|0|0" passage="1Ki 20:31">1 Kings xx. 31</scripRef>) 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 <i>that which he shall
choose</i> and <i>where it liketh him best,</i> and that he should
not exchange one hard master for many—<i>thou shalt not oppress
him.</i> 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.</p>
<p class="indent" id="Deu.xxiv-p16">II. The land of Israel must be no shelter
for the unclean; no whore, no Sodomite, must be suffered to live
among them (<scripRef id="Deu.xxiv-p16.1" osisRef="Bible:Deut.23.17-Deut.23.18" parsed="|Deut|23|17|23|18" passage="De 23:17,18"><i>v.</i> 17,
18</scripRef>), 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, <scripRef id="Deu.xxiv-p16.2" osisRef="Bible:2Sam.13.12" parsed="|2Sam|13|12|0|0" passage="2Sa 13:12">2 Sam. xiii. 12</scripRef>. 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 <i>dogs,</i> <scripRef id="Deu.xxiv-p16.3" osisRef="Bible:Rev.22.15" parsed="|Rev|22|15|0|0" passage="Re 22:15">Rev. xxii. 15</scripRef>), the money he gets by his lewd
and villainous practices, no part of it shall be <i>brought into
the house of the Lord</i> (as the hire of prostitutes among the
Gentiles was into their temples) <i>for any vow.</i> 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 <i>an abomination to the Lord,</i>
<scripRef id="Deu.xxiv-p16.4" osisRef="Bible:Prov.15.8" parsed="|Prov|15|8|0|0" passage="Pr 15:8">Prov. xv. 8</scripRef>. (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. <scripRef id="Deu.xxiv-p16.5" osisRef="Bible:Prov.7.14-Prov.7.15" parsed="|Prov|7|14|7|15" passage="Pr 7:14,15">Prov.
vii. 14, 15</scripRef>, <i>This day have I paid my vows, therefore
came I forth to meet thee.</i> 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.</p>
<p class="indent" id="Deu.xxiv-p17">III. The matter of usury is here settled,
<scripRef id="Deu.xxiv-p17.1" osisRef="Bible:Deut.23.19-Deut.23.20" parsed="|Deut|23|19|23|20" passage="De 23:19,20"><i>v.</i> 19, 20</scripRef>. (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, <scripRef id="Deu.xxiv-p17.2" osisRef="Bible:Luke.6.35" parsed="|Luke|6|35|0|0" passage="Lu 6:35">Luke vi. 35</scripRef>. (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.</p>
<p class="indent" id="Deu.xxiv-p18">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, <scripRef id="Deu.xxiv-p18.1" osisRef="Bible:Deut.23.21-Deut.23.23" parsed="|Deut|23|21|23|23" passage="De 23:21-23"><i>v.</i>
21-23</scripRef>. (1.) We are here left at our liberty whether we
will make vows or no: <i>If thou shalt forbear to vow</i> (some
particular sacrifice and offering, more than was commanded by the
law), <i>it shall be no sin to thee.</i> God had already signified
his readiness to accept a free-will offering thus vowed, though it
were but a little fine flour (<scripRef id="Deu.xxiv-p18.2" osisRef="Bible:Lev.2.4-Lev.2.7" parsed="|Lev|2|4|2|7" passage="Le 2:4-7">Lev. ii.
4</scripRef>, &amp;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: "<i>Thou shalt not be slack to pay
it,</i> 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. <i>That which has gone out of thy
lips</i> as a solemn and deliberate vow must not be recalled, but
<i>thou shalt keep and perform it,</i> punctually and fully." The
rule of the gospel goes somewhat further than this. <scripRef id="Deu.xxiv-p18.3" osisRef="Bible:2Cor.9.7" parsed="|2Cor|9|7|0|0" passage="2Co 9:7">2 Cor. ix. 7</scripRef>, <i>Every one, according
as he purposeth in his heart,</i> though it have not gone out of
his lips, <i>so let him give.</i> Here is a good reason why we
should pay our vows, that if we do not <i>God will require it of
us,</i> will surely and severely reckon with us, not only for
lying, but for going about to mock him, who cannot be mocked. See
<scripRef id="Deu.xxiv-p18.4" osisRef="Bible:Eccl.5.4" parsed="|Eccl|5|4|0|0" passage="Ec 5:4">Eccl. v. 4</scripRef>.</p>
<p class="indent" id="Deu.xxiv-p19">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,
<scripRef id="Deu.xxiv-p19.1" osisRef="Bible:Deut.23.24-Deut.23.25" parsed="|Deut|23|24|23|25" passage="De 23:24,25"><i>v.</i> 24, 25</scripRef>.
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, <i>What is that between me and thee?</i>
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.</p>
</div></div2>