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.
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.
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 neighbor'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 neighbor, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbor's standing corn.
1 He that is wounded in the stones, H6481 H1795 or hath his privy member H8212 cut off, H3772 shall not enter H935 into the congregation H6951 of the LORD. H3068
2 A bastard H4464 shall not enter H935 into the congregation H6951 of the LORD; H3068 even to his tenth H6224 generation H1755 shall he not enter H935 into the congregation H6951 of the LORD. H3068
3 An Ammonite H5984 or Moabite H4125 shall not enter H935 into the congregation H6951 of the LORD; H3068 even to their tenth H6224 generation H1755 shall they not enter H935 into the congregation H6951 of the LORD H3068 for H5704 ever: H5769
4 Because H1697 they met H6923 you not with bread H3899 and with water H4325 in the way, H1870 when ye came forth H3318 out of Egypt; H4714 and because they hired H7936 against thee Balaam H1109 the son H1121 of Beor H1160 of Pethor H6604 of Mesopotamia, H763 to curse H7043 thee.
5 Nevertheless the LORD H3068 thy God H430 would H14 not hearken H8085 unto Balaam; H1109 but the LORD H3068 thy God H430 turned H2015 the curse H7045 into a blessing H1293 unto thee, because the LORD H3068 thy God H430 loved H157 thee.
6 Thou shalt not seek H1875 their peace H7965 nor their prosperity H2896 all thy days H3117 for ever. H5769
7 Thou shalt not abhor H8581 an Edomite; H130 for he is thy brother: H251 thou shalt not abhor H8581 an Egyptian; H4713 because thou wast a stranger H1616 in his land. H776
8 The children H1121 that are begotten H3205 of them shall enter H935 into the congregation H6951 of the LORD H3068 in their third H7992 generation. H1755
9 When the host H4264 goeth forth H3318 against thine enemies, H341 then keep H8104 thee from every wicked H7451 thing. H1697
10 If there be among you any man, H376 that is not clean H2889 by reason of uncleanness that chanceth H7137 him by night, H3915 then shall he go H3318 abroad H2351 out of the camp, H4264 he shall not come H935 within H8432 the camp: H4264
11 But it shall be, when evening H6153 cometh on, H6437 he shall wash H7364 himself with water: H4325 and when the sun H8121 is down, H935 he shall come H935 into H8432 the camp H4264 again.
12 Thou shalt have a place also H3027 without H2351 the camp, H4264 whither thou shalt go forth H3318 abroad: H2351
13 And thou shalt have a paddle H3489 upon thy weapon; H240 and it shall be, when thou wilt ease H3427 thyself abroad, H2351 thou shalt dig H2658 therewith, and shalt turn back H7725 and cover H3680 that which cometh H6627 from thee:
14 For the LORD H3068 thy God H430 walketh H1980 in the midst H7130 of thy camp, H4264 to deliver H5337 thee, and to give up H5414 thine enemies H341 before H6440 thee; therefore shall thy camp H4264 be holy: H6918 that he see H7200 no unclean H6172 thing H1697 in thee, and turn away H7725 from thee. H310
15 Thou shalt not deliver H5462 unto his master H113 the servant H5650 which is escaped H5337 from his master H113 unto thee:
16 He shall dwell H3427 with thee, even among H7130 you, in that place H4725 which he shall choose H977 in one H259 of thy gates, H8179 where it liketh him best: H2896 thou shalt not oppress H3238 him.
17 There shall be no whore H6948 of the daughters H1323 of Israel, H3478 nor a sodomite H6945 of the sons H1121 of Israel. H3478
18 Thou shalt not bring H935 the hire H868 of a whore, H2181 or the price H4242 of a dog, H3611 into the house H1004 of the LORD H3068 thy God H430 for any vow: H5088 for even both H8147 these are abomination H8441 unto the LORD H3068 thy God. H430
19 Thou shalt not lend upon usury H5391 to thy brother; H251 usury H5392 of money, H3701 usury H5392 of victuals, H400 usury H5392 of any thing H1697 that is lent upon usury: H5391
20 Unto a stranger H5237 thou mayest lend upon usury; H5391 but unto thy brother H251 thou shalt not lend upon usury: H5391 that the LORD H3068 thy God H430 may bless H1288 thee in all that thou settest H4916 thine hand H3027 to in the land H776 whither thou goest H935 to possess H3423 it.
21 When thou shalt vow H5087 a vow H5088 unto the LORD H3068 thy God, H430 thou shalt not slack H309 to pay H7999 it: for the LORD H3068 thy God H430 will surely H1875 require H1875 it of thee; and it would be sin H2399 in thee.
22 But if thou shalt forbear H2308 to vow, H5087 it shall be no sin H2399 in thee.
23 That which is gone out H4161 of thy lips H8193 thou shalt keep H8104 and perform; H6213 even a freewill offering, H5071 according as thou hast vowed H5087 unto the LORD H3068 thy God, H430 which thou hast promised H1696 with thy mouth. H6310
24 When thou comest H935 into thy neighbour's H7453 vineyard, H3754 then thou mayest eat H398 grapes H6025 thy fill H7648 at thine own pleasure; H5315 but thou shalt not put H5414 any in thy vessel. H3627
25 When thou comest H935 into the standing corn H7054 of thy neighbour, H7453 then thou mayest pluck H6998 the ears H4425 with thine hand; H3027 but thou shalt not move H5130 a sickle H2770 unto thy neighbour's H7453 standing corn. H7054
1 He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of Jehovah.
2 A bastard shall not enter into the assembly of Jehovah; even to the tenth generation shall none of his enter into the assembly of Jehovah.
3 An Ammonite or a Moabite shall not enter into the assembly of Jehovah; even to the tenth generation shall none belonging to them enter into the assembly of Jehovah 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 from Pethor of Mesopotamia, to curse thee.
5 Nevertheless Jehovah thy God would not hearken unto Balaam; but Jehovah thy God turned the curse into a blessing unto thee, because Jehovah 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 sojourner in his land.
8 The children of the third generation that are born unto them shall enter into the assembly of Jehovah.
9 When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing.
10 If there be among you any man, that is not clean by reason of that which 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 bathe himself in water; and when the sun is down, he shall come within the camp.
12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad:
13 and thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee:
14 for Jehovah 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 may not see an unclean thing in thee, and turn away from thee.
15 Thou shalt not deliver unto his master a servant that is escaped from his master unto thee:
16 he shall dwell with thee, in the midst of thee, in the place which he shall choose within one of thy gates, where it pleaseth him best: thou shalt not oppress him.
17 There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
18 Thou shalt not bring the hire of a harlot, or the wages of a dog, into the house of Jehovah thy God for any vow: for even both these are an abomination unto Jehovah thy God.
19 Thou shalt not lend upon interest to thy brother; interest of money, interest of victuals, interest of anything that is lent upon interest:
20 unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest, that Jehovah thy God may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it.
21 When thou shalt vow a vow unto Jehovah thy God, thou shalt not be slack to pay it: for Jehovah 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 observe and do; according as thou hast vowed unto Jehovah thy God, a freewill-offering, which thou hast promised with thy mouth.
24 When thou comest into thy neighbor's vineyard, then thou mayest eat of grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
25 When thou comest into thy neighbor's standing grain, then thou mayest pluck the ears with thy hand; but thou shalt not move a sickle unto thy neighbor's standing grain.
1 `One wounded, bruised, or cut in the member doth not enter into the assembly of Jehovah;
2 a bastard doth not enter into the assembly of Jehovah; even a tenth generation of him doth not enter into the assembly of Jehovah.
3 `An Ammonite and a Moabite doth not enter into the assembly of Jehovah; even a tenth generation of them doth not enter into the assembly of Jehovah -- to the age;
4 because that they have not come before you with bread and with water in the way, in your coming out from Egypt, and because he hath hired against thee Balaam son of Beor, of Pethor of Aram-Naharaim, to revile thee;
5 and Jehovah thy God hath not been willing to hearken unto Balaam, and Jehovah thy God doth turn for thee the reviling to a blessing, because Jehovah thy God hath loved thee;
6 thou dost not seek their peace and their good all thy days -- to the age.
7 `Thou dost not abominate an Edomite, for thy brother he `is'; thou dost not abominate an Egyptian, for a sojourner thou hast been in his land;
8 sons who are begotten of them, a third generation of them, doth enter into the assembly of Jehovah.
9 `When a camp goeth out against thine enemies, then thou hast kept from every evil thing.
10 `When there is in thee a man who is not clean, from an accident at night -- then he hath gone out unto the outside of the camp -- he doth not come in unto the midst of the camp --
11 and it hath been, at the turning of the evening, he doth bathe with water, and at the going in of the sun he doth come in unto the midst of the camp.
12 `And a station thou hast at the outside of the camp, and thou hast gone out thither without,
13 and a nail thou hast on thy staff, and it hath been, in thy sitting without, that thou hast digged with it, and turned back, and covered thy filth;
14 for Jehovah thy God is walking up and down in the midst of thy camp, to deliver thee, and to give thine enemies before thee, and thy camp hath been holy, and He doth not see in thee the nakedness of anything, and hath turned back from after thee.
15 `Thou dost not shut up a servant unto his lord, who is delivered unto thee from his lord;
16 with thee he doth dwell, in thy midst, in the place which he chooseth within one of thy gates, where it is pleasing to him; thou dost not oppress him.
17 `There is not a whore among the daughters of Israel, nor is there a whoremonger among the sons of Israel;
18 thou dost not bring a gift of a whore, or a price of a dog, into the house of Jehovah thy God, for any vow; for the abomination of Jehovah thy God `are' even both of them.
19 `Thou dost not lend in usury to thy brother; usury of money, usury of food, usury of anything which is lent on usury.
20 To a stranger thou mayest lend in usury, and to thy brother thou dost not lend in usury, so that Jehovah thy God doth bless thee in every putting forth of thy hand on the land whither thou goest in to possess it.
21 `When thou vowest a vow to Jehovah thy God, thou dost not delay to complete it; for Jehovah thy God doth certainly require it from thee, and it hath been in thee -- sin.
22 `And when thou forbearest to vow, it is not in thee a sin.
23 The produce of thy lips thou dost keep, and hast done `it', as thou hast vowed to Jehovah thy God; a free-will-offering, which thou hast spoken with thy mouth.
24 `When thou comest in unto the vineyard of thy neighbour, then thou hast eaten grapes, according to thy desire, thy sufficiency; but into thy vessel thou dost not put `any'.
25 When thou comest in among the standing-corn of thy neighbour, then thou hast plucked the ears with thy hand, but a sickle thou dost not wave over the standing-corn of thy neighbour.
1 He that is a eunuch, whether he have been crushed or cut, shall not come into the congregation of Jehovah.
2 A bastard shall not come into the congregation of Jehovah; even his tenth generation shall not come into the congregation of Jehovah.
3 An Ammonite or Moabite shall not come into the congregation of Jehovah; even their tenth generation shall not come into the congregation of Jehovah for ever;
4 because they met you not with bread and with water on 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 But Jehovah thy God would not listen to Balaam; and Jehovah thy God turned the curse into blessing unto thee, because Jehovah 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 sojourner in his land.
8 Children that are born to them shall come into the congregation of Jehovah in the third generation.
9 When thou goest forth into camp against thine enemies, then keep thee from every evil thing.
10 If there be with thee a man that is not clean from what hath happened in the night, then shall he go outside the camp; he shall not come inside the camp;
11 and it shall be, towards evening, he shall bathe in water: and at the going down of the sun he may come inside the camp.
12 Thou shalt have a place also outside the camp, and shalt go forth thither.
13 And thou shalt have a shovel amongst thy weapons, and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which is come from thee.
14 For Jehovah thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; and thy camp shall be holy, that he see nothing unseemly with thee, and turn away from thee.
15 Thou shalt not hand over to his master a bondman that hath escaped from his master unto thee:
16 he shall dwell with thee, even in thy midst, in the place that he shall choose in one of thy gates, where it seemeth good to him; thou shalt not oppress him.
17 There shall be no prostitute amongst the daughters of Israel, nor any Sodomite amongst the sons of Israel.
18 Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of Jehovah thy God for any vow; for even both these are an abomination to Jehovah thy God.
19 Thou shalt take no interest of thy brother, interest of money, interest of victuals, interest of anything that can be lent upon interest:
20 of a foreigner thou mayest take interest, but of thy brother thou shalt not take interest; that Jehovah thy God may bless thee in all the business of thy hand in the land whither thou goest to possess it.
21 When thou vowest a vow to Jehovah thy God, thou shalt not delay to perform it; for Jehovah thy God will certainly require it of thee, and it shall be sin in thee.
22 But if thou forbear to vow, it shall be no sin in thee.
23 What is gone out of thy lips thou shalt keep and do, as thou hast vowed to Jehovah thy God, the voluntary-offering that thou hast promised with thy mouth.
24 When thou comest into thy neighbour's vineyard, thou mayest eat grapes thy fill, according to thy desire, but thou shalt not put any in thy vessel.
25 When thou comest into the standing corn of thy neighbour, thou mayest pluck ears with thy hand; but thou shalt not wave the sickle against thy neighbour's standing corn.
1 He who is wounded in the stones, or has his privy member cut off, shall not enter into the assembly of Yahweh.
2 A bastard shall not enter into the assembly of Yahweh; even to the tenth generation shall none of his enter into the assembly of Yahweh.
3 An Ammonite or a Moabite shall not enter into the assembly of Yahweh; even to the tenth generation shall none belonging to them enter into the assembly of Yahweh forever:
4 because they didn't meet you with bread and with water in the way, when you came forth out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.
5 Nevertheless Yahweh your God wouldn't listen to Balaam; but Yahweh your God turned the curse into a blessing to you, because Yahweh your God loved you.
6 You shall not seek their peace nor their prosperity all your days forever.
7 You shall not abhor an Edomite; for he is your brother: you shall not abhor an Egyptian, because you lived as a foreigner in his land.
8 The children of the third generation who are born to them shall enter into the assembly of Yahweh.
9 When you go forth in camp against your enemies, then you shall keep you from every evil thing.
10 If there be among you any man, who is not clean by reason of that which happens 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 comes on, he shall bathe himself in water; and when the sun is down, he shall come within the camp.
12 You shall have a place also outside of the camp, where you shall go forth abroad:
13 and you shall have a paddle among your weapons; and it shall be, when you sit down abroad, you shall dig therewith, and shall turn back and cover that which comes from you:
14 for Yahweh your God walks in the midst of your camp, to deliver you, and to give up your enemies before you; therefore shall your camp be holy, that he may not see an unclean thing in you, and turn away from you.
15 You shall not deliver to his master a servant who is escaped from his master to you:
16 he shall dwell with you, in the midst of you, in the place which he shall choose within one of your gates, where it pleases him best: you shall not oppress him.
17 There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
18 You shall not bring the hire of a prostitute, or the wages of a dog, into the house of Yahweh your God for any vow: for even both these are an abomination to Yahweh your God.
19 You shall not lend on interest to your brother; interest of money, interest of food, interest of anything that is lent on interest:
20 to a foreigner you may lend on interest; but to your brother you shall not lend on interest, that Yahweh your God may bless you in all that you put your hand to, in the land where you go in to possess it.
21 When you shall vow a vow to Yahweh your God, you shall not be slack to pay it: for Yahweh your God will surely require it of you; and it would be sin in you.
22 But if you shall forbear to vow, it shall be no sin in you.
23 That which is gone out of your lips you shall observe and do; according as you have vowed to Yahweh your God, a freewill-offering, which you have promised with your mouth.
24 When you come into your neighbor's vineyard, then you may eat of grapes your fill at your own pleasure; but you shall not put any in your vessel.
25 When you come into your neighbor's standing grain, then you may pluck the ears with your hand; but you shall not move a sickle to your neighbor's standing grain.
1 No man whose private parts have been wounded or cut off may come into the meeting of the Lord's people.
2 One whose father and mother are not married may not come into the meeting of the Lord's people, or any of his family to the tenth generation.
3 No Ammonite or Moabite or any of their people to the tenth generation may come into the meeting of the Lord's people:
4 Because they gave you no bread or water on your way, when you came out of Egypt: and they got Balaam, the son of Peor, from Pethor in Aram-naharaim to put curses on you.
5 But the Lord your God would not give ear to Balaam, but let the curse be changed into a blessing to you, because of his love for you.
6 Do nothing for their peace or well-being for ever.
7 But have no hate for an Edomite, because he is your brother, or for an Egyptian, for you were living in his land.
8 Their children in the third generation may come into the meeting of the Lord's people.
9 When you go out to war and put your tents in position, keep from every evil thing.
10 If any man among you becomes unclean through anything which has taken place in the night, he is to go out from the tent-circle and keep outside it:
11 But when evening comes near, let him take a bath: and after sundown he may come back to the tents.
12 Let there be a place outside the tent-circle to which you may go;
13 And have among your arms a spade; and when you have been to that place, let that which comes from you be covered up with earth:
14 For the Lord your God is walking among your tents, to keep you safe and to give up into your hands those who are fighting against you; then let your tents be holy, so that he may see no unclean thing among you, and be turned away from you.
15 Do not give back to his master a servant who has gone in flight from his master and come to you:
16 Let him go on living among you in whatever place is most pleasing to him: do not be hard on him.
17 No daughter of Israel is to let herself be used as a loose woman for a strange god, and no son of Israel is to give himself to a man.
18 Do not take into the house of the Lord your God, as an offering for an oath, the price of a loose woman or the money given to one used for sex purposes in the worship of the gods: for these two things are disgusting to the Lord your God.
19 Do not take interest from an Israelite on anything, money or food or any other goods, which you let him have:
20 From men of other nations you may take interest, but not from an Israelite: so that the blessing of the Lord your God may be on everything to which you put your hand, in the land which you are about to take as your heritage.
21 When you take an oath to the Lord, do not be slow to give effect to it: for without doubt the Lord your God will make you responsible, and will put it to your account as sin.
22 But if you take no oath, there will be no sin.
23 Whatever your lips have said, see that you do it; for you gave your word freely to the Lord your God.
24 When you go into your neighbour's vine-garden, you may take of his grapes at your pleasure, but you may not take them away in your vessel.
25 When you go into your neighbour's field, you may take the heads of grain with your hand; but you may not put your blade to his grain.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Deuteronomy 23
Commentary on Deuteronomy 23 John Gill's Exposition of the Bible
INTRODUCTION TO DEUTERONOMY 23
Orders are here given to restrain certain persons from entering into the congregation of the Lord, Deuteronomy 23:1, and to take care that there be no unclean person in the camp, or any indecent thing done in it, Deuteronomy 23:9, to protect fugitive servants, and not deliver them up to their masters, Deuteronomy 23:15 not to suffer a filthy person to be among them, or any filthy thing to be brought into the house of God for a vow, Deuteronomy 23:17, then follow some laws against usury, and for the payment of vows, Deuteronomy 23:19, and the chapter is concluded with some directions how to behave in a neighbour's vineyard, or standing corn, Deuteronomy 23:24.
He that is wounded in the stones,.... In any of them, not accidentally, but purposely; which are crushed and bruised by the hands of men, with a design to make him unfit for generation, or to make an eunuch of him:
or that hath his privy member cut by himself or another, and is a thorough eunuch by the hands of men; for of such eunuchs that are made by men, and not born so, the law speaks; so Maimonides interprets itF6Hilchot lssure Biah, c. 16. sect. 8. ; See Gill on Matthew 19:12.
shall not enter into the congregation of the Lord; which is to be understood not of the sanctuary of the Lord, or of being refused admittance into the church of God, and to join in religious rites, and partake of sacred ordinances, which all Israelites, and strangers that were proselytes, had a right unto; such might bring their offerings, keep the passover, &c. Exodus 12:48 nor of the commonwealth of Israel, as if unfit to be members of civil society; it cannot be thought that such defects should abridge them of their civil rights and privileges: but by the congregation is to be understood the elders, judges, and representatives of the people, that met together in some one place to execute judgment; see Numbers 35:12, into which such persons were not to be admitted; either because disgraceful and dishonourable, or because of the influence such defects have on their minds, they thereby becoming effeminate, irresolute, and wanting courage, as well as in opposition to the customs and usages of the Heathens, with whom it was common to admit such persons to civil offices; hence the word eunuch is sometimes used for an officer, Genesis 37:36 and elsewhere; the JewsF7Targum Jon. in loc. Misn. Yebamot, c. 8. sect. 2, 4, 5, 6. Maimon. Moreh Nevochim, par. 3. c. 49. restrain this law to marriage, but unnecessarily.
A bastard shall not enter into the congregation of the Lord,.... That is born of whoredom, as the Targum of Jonathan; and for the sake of avoiding whoredom and deterring from it was this law made, according to MaimonidesF8Targum Jon. in loc. Misn. Yebamot, c. 8. sect. 2, 4, 5, 6. Maimon. Moreh Nevochim, par. 3. c. 49. , that adulterers might see, as he observes, that they affect their whole family with an irreparable stain, should they commit such an infamous action; though the Jews commonly interpret it of one that is born of any of those incestuous copulations forbidden in Leviticus 18:1 which they gather from this following upon, and being near unto one of those incests mentioned in the last verse of the preceding chapterF9Bartenora in Misn. Kiddushin, c. 3. sect. 12. ; and it is a rule with themF11Misn. Kiddushin, c. 3. sect. 12. & Misn. Yebamot, c. 4. sect. 13. Jarchi & Aben Ezra in loc. , that persons born of such copulations were reckoned bastards; now such an one, according to Jarchi, might not marry an Israelitish woman, or rather might not be admitted into the assembly of elders, or bear any public office. Jephthah may seem to be an objection to this, who was the son of an harlot, Judges 11:1 which might be owing to the badness of the times, the laws of God being neglected, or to the providence of God so ordering it, who is not bound by his own laws, though men are; nor was he the son of a common harlot, nor of an incestuous person, but of his father's concubine; besides some think such only are intended who were born of strangers and not Israelites:
even unto his tenth generation shall he not enter into the congregation of the Lord; which seems as if he might at the eleventh; but it is generally interpreted never, as is gathered from the following verse, and from the tenth number being an absolute and perfect one; yet according to the Jewish writers there were ways and means by which their posterity became legitimate; so they say, bastards may be purified (or legitimated), how? if one marries a servant maid, the child is a servant, who if he becomes free, (his) son is a free manF12Misn. Kiddushin, c. 3. sect. 13. .
An Ammonite or Moabite shall not enter into the congregation of the Lord,.... Or marry an Israelitish woman, as Jarchi, and so the Targum of Jonathan,"the male Ammonites and Moabites are not fit to take a wife of the congregation of the Lord;'for the Jews restrain this to men, because it is, as Aben Ezra observes, an Ammonite, not an Ammonitess, a Moabite, not a Moabitess; they allow that females of those nations might be married to Israelites, that is, provided they were proselytesses, as Ruth wasF13Misn. Yebamot, c. 8. sect. 3. :
even to their tenth generation, shall they not enter into the congregation of the Lord for ever; that is, not only to the tenth generation, but for ever; and this law was understood as in force in Nehemiah's time, which was more than ten generations from the making of it; though now, as these nations are no more a distinct people, they suppose it is no longer bindingF14Misn. Yadaim, c. 4. sect. 4. .
Because they met you not with bread and with water,.... To supply them therewith, either as a gift, which was a piece of humanity to strangers and travellers, or rather to sell unto them, for on no other terms did the Israelites desire their bread and their water:
in the way when ye came forth out of Egypt; not as soon as they came forth from thence, for it was near forty years after; but it was while they were in the way from thence, as they were journeying to the land of Canaan, and so were travellers, and should have had kindness shown them as such; for though they needed not bread and water, God providing both for them, yet this does not excuse the inhumanity of these people: the words are to be understood by way of distribution; this charge here only belongs to the Ammonites, for it appears that the Moabites did give them bread and water for money, Deuteronomy 2:28 as what follows belongs peculiarly to the Moabites and not the Ammonites:
and because they hired against thee Balaam the son of Pethor of Mesopotamia, to curse thee; this the Moabites did in conjunction with the Midianites, but the Ammonites had no concern in it; see Numbers 22:7, it was not therefore because the Moabites and Ammonites were born in incest that they were forbidden entrance into the congregation of the Lord; which might have been thought to have been the reason of it, these instances following upon the former, had not these reasons been assigned.
Nevertheless, the Lord thy God would not hearken unto Balaam,.... To his solicitations, and the methods he took to prevail on the Lord to suffer him to curse Israel, which he gladly would have done for the sake of Balak's reward:
but the Lord thy God turned the curse into a blessing unto thee; in the very mouth of Balaam, as the Targum of Jonathan; for when he opened his mouth and Balak expected he would have cursed Israel, and he intended it, could he have been permitted, the Lord overruled his tongue, and put such words into his mouth, that instead of cursing Israel, he blessed him; see Numbers 23:11,
because the Lord thy God loved thee; and therefore would not suffer them to be cursed; for whom the Lord loves they are blessed, and shall be so in time and to eternity.
Thou shalt not seek their peace nor their prosperity all thy days for ever. Not that they were to retain malice towards them, or indulge a spirit of revenge, or not do them any good offices in a private way, which is contrary to the law of love; nor does this contradict any offices of kindness and friendship that might be performed in a personal way: so we find that David had a kindness for Hanun the Ammonite, and showed it, though ill rewarded for it, yet is not blamed for doing it; 2 Samuel 10:2 for these words respect not persons in a private capacity, but the people of Israel as a body politic, who, as such, were not to carry on trade and commerce with those people, nor intermarry with them, nor make leagues and enter into alliances with them; the reason of which was, because being very near neighbours to them, had there not been such a law, as a wall of partition between them, they might have become very familiar, and so have learnt their evil ways and customs, which this was designed to prevent: the Jews restrainF15Hilchot Melachim, c. 6. sect. 6. this to overtures and proclamations of peace, which they were not to make with these nations, as they were directed to do when they went out to war with others, Deuteronomy 20:10.
Thou shall not abhor an Edomite,.... Or an Idumean, the descendants of Esau, whose name was Edom, Genesis 25:30 the Targum of Jonathan adds, "that comes to be made a proselyte"; he was not to be rejected with abhorrence, because of the old grudge between Jacob and Esau, and which was become national in their posterity:
for he is thy brother; the Israelites and the Edomites were nearest akin to each other of all the nations; for Jacob and Esau were own brothers by father's and mother's side, yea, were twin brothers; the relation was very near:
thou shall not abhor an Egyptian; that comes to be made a proselyte also, as the same Targum; though the Israelites were so ill used by them, their lives made bitter with hard bondage, and their male infants slain by them, and they for a long time refused their liberty to depart:
because thou wast a stranger in his land: and at first received many favours and kindnesses from them, being supported and supplied with provisions during a long famine; and had one of the richest and most fruitful parts of the country assigned them to dwell in; and old favours were not to be forgotten, though they had been followed with great unkindness and cruelty.
The children that are begotten of them, Of such as became proselytes:
shall enter into the congregation of the Lord in their third generation; not in the third generation from the time that this law was made, but from the time that any of them should embrace the true religion; their sons were the second generation, and their grandchildren the third; and such might be admitted into the congregation, and be reckoned as of them, both in their civil and church state, and be capable of serving even offices among them, and of marriage with them, as the Targum of Jonathan; which some of the Jews interpret of males only, for females, according to them, might be married immediately as soon as made proselytes, in which way they account for the lawfulness of Solomon's marriage of Pharaoh's daughterF16Vid. Kimchi in 1Reg. 3. 1. or 1 Kings 3. 1. & Misn. Yebamot, c. 8. sect. 3. .
When the host goeth forth against thine enemies,.... An army of soldiers march in order to meet the enemy and fight him:
then keep thee from every wicked thing; the Targum of Jonathan adds, by way of explanation,"from strange worship, uncovering of nakedness, and from shedding innocent blood;'that is, from idolatry, uncleanness of every sort, and murder; and all other wickednesses ought to be abstained from at all times by all persons, but especially by soldiers in such a circumstance, just going to battle; since sin committed weakens natural courage, as it loads the conscience with guilt; and since victory and success, which depend upon the blessing of God on arms, cannot be reasonably expected, where vices of all sorts are indulged and abound; and especially seeing such are about to expose their lives to the utmost danger, and know not but that in a few hours they must exchange this life for another, and appear before God, the Judge of all, against whom they sin; and yet how little are these things thought of by such in common! it was the wisdom of the Jewish legislature, which was of God, to inculcate such things into the minds of their soldiers.
If there be among you any man that is not clean,.... Any unclean person in the army, that was even ceremonially unclean in any of the instances the law makes so, one of which put for the rest is mentioned:
by reason of uncleanness that chanceth him by night; through pollution by a nocturnal flux, as the Septuagint version, or a gonorrhoea, an involuntary one, occasioned by impure thoughts and imaginations in dreams; the same case as in Leviticus 15:16.
then shall he go abroad out of the camp; out of the army, lest others should be defiled by such; they not having houses to retire to, and chambers to keep themselves in separate from others, as when at home:
he shall not come within the camp; that is, not till he has done what is prescribed him in the next verse. Jarchi says, he might not come into the camp of the Levites, and much less into the camp of God.
But it shall be, when evening cometh on,.... When the day declines, and it is near sun setting:
he shall wash himself with water; dip himself all over in water, not only wash his garments but his flesh:
and when the sun is down he shall come into the camp again; and take his place and rank in the army. Now if all this was necessary on account of ceremonial uncleanness, which as much as possible was to be avoided, how much more careful were they to be of moral uncleanness, as fornication, adultery, and all sorts of debauchery and lewdness? and yet nothing more frequent among those that are of the military order; it would be well if there was no occasion for the reproach MaimonidesF17Moreh Nevochim, par. 3. c. 41. casts upon the camps of the Heathens, among whom, no doubt, he means Christians, if not principally; when he observes that these orders were given, that this might be deeply fixed in the mind of every one, that their camp ought to be holy as the sanctuary of God, and not like the camps of the Gentiles, in which abound corruptions of all kinds, transgressions, rapines, thefts, and other sins.
Thou shalt have also a place without the camp,.... A place prepared, as the Targums of Onkelos and Jonathan, provided on purpose for the use hereafter suggested; so Ben Melech:
whither thou shalt go forth abroad; to do the necessities of nature, which they were to do without the camp, not in any place they thought fit and most convenient, but what was appointed for that purpose.
And thou shalt have a paddle upon thy weapon,.... A nail or spike, some kind of instrument to make a hole in the ground with, which was fastened to the sword upon their loins; which was to be instead of a spade or mattock to dig with:
and it shall be, when thou shall ease thyself abroad; without the camp, in the place appointed for that use, whenever nature required such an action to be performed:
thou shall dig therewith; with, the paddle, an hole in the earth: the Essenes used, according to Josephus, to make it a foot deep with a spade or mattock, and to everyone that was newly admitted among them, a little pickaxe was given for that purposeF18De Bello Jud. l. 2. c. 8. sect. 9. :
and shalt turn back; having eased nature:
and cover that which cometh from thee; their dung, with the earth they dug out of the hole they made. This law was made to preserve modesty and decency becoming men, and not act like brute beasts, as well as cleanliness in the camp, and, the health of themselves and their fellow soldiers; and that, they might not be offensive to the smell, as well as pernicious to the health of one another; and especially for a reason that follows in Deuteronomy 23:14; so MaimonidesF19Moreh Nevochim, par. 3. c. 41. says, the intention of this law is especially cleanliness, and to avoid nastiness, filthiness, and impurities of every kind, that men might not be like the brute animals.
For the Lord thy God walketh in the midst of thy camp,.... In the tabernacle, which moved when the host marched after the camps of Judah and Reuben, and before those of Ephraim and Dan, in the midst of them: this was the position of it while in the wilderness, and afterwards when they came into the land of Canaan, and went to war with their enemies, the ark sometimes went with them, the symbol of the divine Presence; and here it is made a reason why they should avoid all uncleanness, since the holy God, or that token of his, presence, was in the midst of them:
to deliver thee, and give up thine enemies before thee: to save them from falling into the hands of their enemies, and to deliver their enemies into their hands, which depended not upon their numbers, strength, and skill, but on the Presence, providence, and power of God with them; wherefore, as the above writerF20Moreh Nevochim, par. 3. c. 41. observes, by these actions (of purity and cleanliness) God meant to confirm the faith of those that engaged in war, that the divine Majesty dwelt among them; for which reason such orders were strictly to be observed by them:
therefore shall thy camp be holy; both in a moral and ceremonial sense:
that he see no unclean thing in thee; whether natural, moral, or ceremonial; the word here used signifies such nakedness as is forbidden to be uncovered, Leviticus 18:6. Hence MaimonidesF21lbid. applies it to whoredom; for he says,"by this phrase God meant to deter and dehort from whoredom, which is too usual and common among soldiers, as long as they are absent from their own houses; that therefore we may be delivered and abstain from those impure works, God has commanded such things to be done, which may bring to our remembrance that his glory dwells in the midst of us:"
and turn away from thee; and so they fall into the hands of their enemies, and become an easy prey to them, their God having forsaken them; and that this might not be their case, care should be taken not to offend him, and cause him to depart from them.
Thou shall not deliver unto his master the servant which is escaped from his master unto thee. That is, one that has been used ill by a cruel and tyrannical master, and was in danger of his life with him, or of being lamed by him, and therefore obliged to make his escape from him on that account; such an one, when he fell into the hands of an Israelite, was not to be taken and bound, and sent back to his master again, but was to be retained till his master's anger subsided; or however until inquiry could be made into the cause of the difference between him and his master, and matters be made up between them to mutual satisfaction; or if it appeared that the flight of the servant was just, and it was not safe for him to return to his master, then he was to be used as hereafter directed; for it cannot be thought that this law was made to encourage and protect every idle, disobedient, and fugitive servant, which would be very sinful and unjust: the Jewish writers generally understand it of the servants of idolaters fleeing for the sake of religion; Onkelos renders it,"a servant of the people,'of Heathen people; the Targum of Jonathan is,"thou shalt not deliver a stranger (i.e. a proselyte of righteousness, as MaimonidesF23Hilchot Abadim, c. 8. sect. 11. calls this servant) into the hands of those that worship idols, but he shall be delivered by you, that he may be under the shadow of my Shechinah, because that he fled from the worship of his idol.'Jarchi makes mention of another sense; that it may be understood of"a Canaanitish servant of an Israelite that flees (from his master) without the land, where he was not obliged to go with him, and serve him against his will; but I suppose a proselyte is meant;'and much more then will this hold good of an Hebrew servant in such circumstances. Aben Ezra interprets this of a servant not an Israelite, who, in time of war, flees from his master, not an Israelite also, unto the camp of Israel, and that for the glory of the divine name which is called upon Israel; such an one, though a servant, might not be delivered to his master.
He shall dwell in thee, even among you,.... This seems to confirm the sense of it, being a stranger, a: proselyte servant that is here spoken of, since the law provides for his dwelling among the Israelites:
in that place he shall choose, in one of thy gates, where it liketh him best: he was not to be detained by the person that took him up in his own house, or be obliged to dwell in any certain place under, a restraint, but he might take up his abode in any of the cities of Israel, which would be most for his good, profit, and advantage:
thou shalt not oppress him; by words, as the Targum of Jonathan adds,"calling him a fugitive servant, or by any opprobrious name.'
There shall be no whore of the daughters of Israel,.... The word for "whore" is "kedeshah", which properly signifies an "holy" one; and here, by an antiphrasis, an unholy, an impure person, one that is defiled by man; See Gill on Genesis 38:18. Jarchi interprets the word, one that makes herself common, that is sanctified, or set apart; that is, one that separates herself for such service, and prostitutes herself to everyone that passes by: but some understand this not of common harlots in the streets, but of sacred whores, or such as were consecrated to Heathen deities, as such there were to Venus. StraboF24Geograph. l. 8. p. 261. tells us that the temple of Venus at Corinth was so rich, that more than a thousand of those sacred harlots were kept, whom men and women had devoted to that goddess; and so a multitude of the same sort were at Comana, which he calls little CorinthF25lb. l. 12. p. 385. ; now these of all harlots being the most abominable are forbidden to be among the daughters of Israel:
nor a sodomite of the sons of Israel: by the same rule that "kedeshah" is rendered "a whore" in the preceding clause, "kadesh" should be rendered "an whoremonger" here, as in the Septuagint and Vulgate Latin versions; though Aben Ezra interprets it passively, one that is lain with, and Jarchi one that is prepared to lie with a male, that prostitutes his body in this unnatural way; and it looks as if there were such sort of persons sacred to idols, since we read of the houses of the sodomites, which were by, or rather in the house of the Lord, 2 Kings 23:7.
Thou shall not bring the hire of a whore,.... Which was given to her as a reward for the use of her body:
or the price of a dog; not of the firstborn of a dog, the price for the redemption of it, as some; nor for the loan of a hunting dog, or a shepherd's dog for breed, as JosephusF26Antiqu. l. 4. c. 8. sect. 9. interprets this law. Abarbinel understands it figuratively of a sodomite, comparable to a dog, for his uncleanness and impudence; see Revelation 22:15; and the price of such an one the gain he got by the prostitution of his body to unnatural lusts; and so as the hire of a whore answers to one in Deuteronomy 23:17, the price of a dog to a sodomite here; and in this he is followed by some, nor is it a sense to be despised; though the JewsF1In R. Sol. Urbin. Ohel Moed, fol. 28. 2. understand it literally of a dog, and of the exchange of another creature with that; so Onkelos renders it,"the exchange of a dog:'now neither of these might a man bring
into the house of the Lord thy God for any vow; that is, when a man vowed to offer any sacrifice to the Lord, it was not to be anything that was given to a whore as her hire; as, for instance, as Jarchi, if he gave her for her hire a lamb, it was not fit to be offered; which agrees with the JewishF2Misn. Temurah, c. 6. sect. 2, 4. canons,"what is the hire of a whore? if one says to a whore, take this lamb for thy hire, though an hundred, they are all forbidden; and so if one says to his neighbour, lo, this lamb is thine, that thine handmaid may lie with my a servant, Rabbi says it is not the hire of a whore, but the wise men say it is.--If he gives her money, lo, this is free; wines, oils, and fine flour, and the like, that are offered on the altar, are forbidden; (but the commentators sayF3Maimon. & Bartenora in ib. , wheat, olives, and grapes, out of which fine flour, oil, and wine are made, are free;) if he gives her consecrated things, lo, these are free, birds, they are forbidden.'Now this law seems to be made in opposition to the customs and practices of the Phoenicians and Canaanites, whose land the Israelites were going to inhabit; whose women, as we are toldF4Athanasius contra Gentes, p. 21. , used to prostitute themselves in the temples of their idols, and dedicate there the hire of their bodies to their gods, thinking thereby to appease their deities and obtain good things for themselves; and the like did the. Babylonians and Assyrians; See Gill on Micah 1:7; so it is askedF5 ,"what is the price of a dog? if a man says to his neighbour, take this lamb for that dog; so if two partners divide, one takes ten (lambs), and the other nine and a dog; what is in lieu of the dog is forbidden, but those that are taken with him are free:'a whore and a dog are fitly put together, because both are libidinous, impure, and impudent; perhaps the vileness and baseness of the creature is chiefly regarded in this law, to keep up the credit and veneration of sacrifices as sacred things; and it may be in reference to the worship of this creature, as by the Egyptians, who are said to worship a dog, their god AnubisF6"Oppida tota canem venerantur", Juvenal. Satyr. 15. l. 8. "latrator Anubis", Virgil Aeneid. l. 8. prope finem. , the image of which had a dog's head on it; or to its being offered in sacrifice to idols, as it was by others; the Colophonians sacrificed the whelps of dogs to their goddess Enodius, as others did to Enyalius or MarsF7Pausanias in Laconic. sive, l. 3. p. 188. :
for even both these are an abomination to the Lord thy God; both the hire of the whore and the price of the dog, when brought as a sacrifice to him; the one being a breach of the moral law, and the other tending to bring into contempt the sacrifices of the ceremonial law, if not a favouring idolatry, than which nothing is more abominable to God, who cannot endure anything evil, base, and impure.
Thou shalt not lend upon usury to thy brother,.... One of the same nation and religion, and who is in poor and necessitous circumstances, and wants either food for himself and family, or money to carry on his husbandry, till such times as the fruits of his ground will bring him in a sufficiency for his support, and the payment of what he borrows, and which is to be lent him without any interest: as the Jews were chiefly employed in husbandry, and not merchandise, they had but little occasion to borrow, and when they did could not afford to pay interest, as persons concerned in merchandise, whose gains are great, are able to do; and it is but reasonable that such persons should; but that the Israelites, when poor and in distress, might not be bowed down under their burdens, this law is made for their relief:
usury of money, usury of victuals, usury of anything that is lent upon usury; this takes in all sorts of usury, whether what is lent be money or food, or anything else, no interest was to be taken for it; See Gill on Leviticus 25:36; See Gill on Leviticus 25:37.
Unto a stranger thou mayest lend upon usury,.... To any Gentile, though some Jewish writers except the Edomites and Ishmaelites, as being brethren, and restrain it to the seven nations of Canaan; but it seems to design one that was not an Israelite, or a proselyte of righteousness, and especially to regard such that traded and merchandised, as the Gentiles very much did, and especially their neighbours the Phoenicians; and of such it was lawful to take interest, as it was but reasonable, when they gained much by the money they lent them, and as it is but reasonable should be the case among Christians in such circumstances; this is to be regarded not as a precept, but as a permission:
but unto thy brother thou shalt not lend upon usury; which is repeated, that it might be taken notice of, and carefully observed:
that the Lord thy God may bless thee in all that thou settest thine hand unto, in the land whither thou goest to possess it; for their charity, humanity, and the kind usage of their poor brethren in distress, would not pass unnoticed by the Lord; but he would make the land they tilled fruitful, and their vineyards and oliveyards to produce abundance, and their flocks and their herds to increase greatly, which would be sufficient and more than a recompence for all that they had freely lent unto their brethren, without taking any usury of them.
When thou shalt vow a vow unto the Lord thy God,.... Which must be of things in a man's power to perform, and of what are lawful to be done, and according to the mind and will of God revealed in his word, and agreeably to the manner of worship prescribed by him; as that he will offer such a sacrifice, a freewill offering to him, and the like, besides what he was bound to do, or give such and such things for the repair of the sanctuary, or for the relief of the poor; See Gill on Numbers 30:2. This law is thought by Aben Ezra to be repeated on the mention of the hire of a whore, &c. being forbidden to be brought for a vow, Deuteronomy 23:18,
thou shall not slack to pay it; or delay the payment of it, but do it immediately; since zeal and affection might abate, and there might not be hereafter an ability to perform, or death might come and prevent it; the Targum of Jonathan adds, at the three feasts, that is, of the passover, pentecost, and tabernacles; and the Jewish writersF8Maimon. & Bartenora in Misn. Roshhashanah, c. 1. sect. 1. & in Ediot, c. 7. sect. 4. say, that no man transgresses this precept respecting the delay of paying a vow, until the three feasts have passed:
for the Lord thy God will surely require it of thee; exact the payment of it, and expect it, insist upon the performance of it, and punish for neglect:
and it would be sin in thee; guilt of sin would be contracted, and punishment inflicted; Aben Ezra interprets it of the latter.
But if thou shalt forbear to vow,.... That a man might do, though there was ability; it was expected indeed that men should vow and bring freewill offerings in proportion to their ability; whether they were of the greater sort, of the herd and flock, or of fowls, or even of fine flour, these were acceptable to the Lord: but if they were not vowed and brought:
it shall be no sin in thee; no charge of guilt be brought or punishment laid; it should not be reckoned a crime, nor be punishable in any respect, and especially where there was a willing mind and no ability; otherwise negligence, niggardliness, and ingratitude, are not well pleasing in the sight of God.
That which is gone out of thy lips thou shalt keep and perform,.... Which were in their power to perform and lawful to do; and this is observed to make them watchful and cautious, and not be rash in making vows, since, when once they were made, an exact and rigid performance of them was expected; see Ecclesiastes 5:4,
even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth; be it what it will, as to the matter of it, it was to be paid, and in the manner as it was vowed and promised. Aben Ezra observes, that every vow is a freewill offering, but not every freewill offering a vow; the Targum of Jonathan enumerates the several things to be performed, sin offerings, trespass offerings, burnt offerings, and oblations of holy things, and drink offerings, and gifts of the house of the sanctuary, and alms to the poor.
When thou comest into thy neighbour's vineyard,.... To take a walk in it for recreation, and to see how the vines flourish, and what sort of fruit and what quantity of it they bear; being invited thither by the owner, or occasionally passing that way stepped in, and even it may be on purpose to taste the fruits of the vine and quench thirst and satisfy appetite:
then thou mayest eat grapes thy fill, at thine own pleasure; as many as they would, till nature was satisfied:
but thou shall not put any in thy vessel; to carry away, to be eaten by them or theirs at another time and place; they were to put none into their pockets or into their baskets, as the Targum of Jonathan, or whatsoever vessel they might have with them in the vineyard. Jarchi says, the Scripture speaks of a workman, and only at the time of gathering the grapes, when he was putting into his master's vessels, and might not put any into his own, and carry away; so the Jewish writersF9Maimon. & Bartenora in Misn. Maaserot, c. 2. sect. 7. generally interpret it of a workman only, and of his eating those things in which he works, and not of such as pass by the way; so the Targums: and there are many traditions in the MisnahF11Misn. Bava Metzia, c. 7. sect. 2,4,5,6. concerning this affair; as that by this law a workman might eat while in his work, as the ox may while it is treading out the corn, and when his work is perfect; and that he may eat of what he is employed about; only if he is at work upon figs, he may not eat of grapes, and if on grapes, he may not eat of figs; nor might he eat more than his hire came to; and that he might make a covenant for his son and daughter, servant and handmaid, adult (that they shall take money and not eat), and for his wife, because they are endowed with knowledge; but not for his son and daughter, servant and maidservant, minors, because they are not: but JosephusF12Antiqu. l. 4. c. 8. sect. 21. , their countryman, better interprets this law, who says, that travellers, of those that passed by the way, were not forbidden tasting ripe fruits, and even were permitted to fill themselves with them as if their own, whether they were of the country or strangers.
When thou comest into the standing corn of thy neighbour,.... Passest through it to go to some other place, the road lying through it, as it often does through standing corn; so Christ and his disciples are said to go through the corn, Matthew 12:1; but Jarchi says this Scripture speaks of a workman also, and so the Targum of Jonathan,"when thou goest in to take thine hire according to work in thy neighbour's standing corn;'but the other sense is best, and is confirmed and illustrated by the instance given, as well as best agrees with what follows:
then thou mayest pluck the ears with thine hand; the ears of wheat, and rub them, to separate the grain from the husk or beard, and eat it, as did the disciples of Christ; Luke 6:1; to satisfy hunger: but thou shall not move a sickle unto thy neighbour's standing corn to cut it down and carry any of it off; which would have been an unjust thing.