Read-Post Through the Bible

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(Deu 21)  "If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath slain him: {2} Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain: {3} And it shall be, that the city which is next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, and which hath not drawn in the yoke; {4} And the elders of that city shall bring down the heifer unto a rough valley, which is neither eared nor sown, and shall strike off the heifer's neck there in the valley: {5} And the priests the sons of Levi shall come near; for them the LORD thy God hath chosen to minister unto him, and to bless in the name of the LORD; and by their word shall every controversy and every stroke be tried: {6} And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley: {7} And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. {8} Be merciful, O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. {9} So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD.

{10} When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive, {11} And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; {12} Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; {13} And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. {14} And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

{15} If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated: {16} Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: {17} But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.

{18} If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them: {19} Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; {20} And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. {21} And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear.

{22} And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree: {23} His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged is accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee for an inheritance."

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Deuteronomy 21 -
If a man be found slain in a field, and the cause of his death be unknown, the murder shall be expiated by the sacrifice of a heifer in an uncultivated valley, Deu_21:1-4. The rites to be used on the occasion, Deu_21:5-9. The ordinance concerning marriage with a captive, Deu_21:10-14. The law relative to the children of the hated and beloved wives: if the son of the hated wife should be the first-born he shall not be disinherited by the son of the beloved wife, but shall have a double portion of all his father’s goods, Deu_21:15-18. The law concerning the stubborn and rebellious son, who, when convicted, is to be stoned to death, Deu_21:19-21. Of the person who is to be hanged, Deu_21:22. His body shall not be left on the tree all night; every one that is hanged on a tree is accursed of God, Deu_21:23. — Clarke 

Deu 21:1-9 -
The reason for grouping together these five laws, which are apparently so different from one another, as well as for attaching them to the previous regulations, is to be found in the desire to bring out distinctly the sacredness of life and of personal rights from every point of view, and impress it upon the covenant nation.

Deu_21:1-2
Expiation of a Murder Committed by an Unknown Hand. - Deu_21:1 and Deu_21:2. If any one was found lying in a field in the land of Israel (נפל fallen, then lying, Jdg_3:25; Jdg_4:22), having been put to death without its being known who had killed him (וגו נודע לא, a circumstantial clause, attached without a copula, see Ewald, §341, b. 3), the elders and judges, sc., of the neighbouring towns, - the former as representatives of the communities, the latter as administrators of right, - were to go out and measure to the towns which lay round about the slain man, i.e., measure the distance of the body from the towns that were lying round about, to ascertain first of all which was the nearest town.

Deu_21:3-4
This nearest town was then required to expiate the blood-guiltiness, not only because the suspicion of the crime or of participation in the crime fell soonest upon it, but because the guilt connected with the shedding of innocent blood rested as a burden upon it before all others. To this end the elders were to take a heifer (young cow), with which no work had ever been done, and which had not yet drawn in the yoke, i.e., whose vital force had not been diminished by labour (see at Num_19:2), and bring it down into a brook-valley with water constantly flowing, and there break its neck. The expression, “it shall be that the city,” is more fully defined by “the elders of the city shall take.” The elders were to perform the act of expiation in the name of the city. As the murderer was not to be found, an animal was to be put to death in his stead, and suffer the punishment of the murderer. The slaying of the animal was not an expiatory sacrifice, and consequently there was no slaughtering and sprinkling of the blood; but, as the mode of death, viz., breaking the neck (vid., Exo_13:13), clearly shows, it was a symbolical infliction of the punishment that should have been borne by the murderer, upon the animal which was substituted for him. To be able to take the guilt upon itself and bear it, the animal was to be in the full and undiminished possession of its vital powers. The slaying was to take place in a איתן נחל, a valley with water constantly flowing through it, which was not worked (cultivated) and sown. This regulation as to the locality in which the act of expiation was to be performed was probably founded upon the idea, that the water of the brook-valley would suck in the blood and clean it away, and that the blood sucked in by the earth would not be brought to light again by the ploughing and working of the soil.

Deu_21:5
The priests were to come near during this transaction; i.e., some priests from the nearest Levitical town were to be present at it, not to conduct the affair, but as those whom Jehovah had chosen to serve Him and to bless in His name (cf. Deu_13:5), and according to whose mouth (words) every dispute and every stroke happened (cf. Deu_17:, i.e., simply as those who were authorized by the Lord, and as the representatives of the divine right, to receive the explanation and petition of the elders, and acknowledge the legal validity of the act.

Deu_21:6-8
The elders of the town were to wash their hands over the slain heifer, i.e., to cleanse themselves by this symbolical act from the suspicion of any guilt on the part of the inhabitants of the town in the murder that had been committed (cf. Psa_26:6; Psa_73:13; Mat_27:24), and then answer (to the charge involved in what had taken place), and say, “Our hands have not shed this blood (on the singular שׁפכה, see Ewald, §317, a.), and our eyes have not seen” (sc., the shedding of blood), i.e., we have neither any part in the crime nor any knowledge of it: “grant forgiveness (lit., 'cover up,' viz., the blood-guiltiness) to Thy people...and give not innocent blood in the midst of Thy people Israel,” i.e., lay not upon us the innocent blood that has been shed by imputation and punishment. “And the blood shall be forgiven them,” i.e., the bloodshed or murder shall not be imputed to them. On נכּפּר, a mixed form from the Niphal and Hithpael, see Ges. §55, and Ewald, §132, c.

Deu_21:9
In this way Israel was to wipe away the innocent blood (the bloodshed) from its midst (cf. Num_35:33). If the murderer were discovered afterwards, of course the punishment of death which had been inflicted vicariously upon the animal, simply because the criminal himself could not be found, would still fall upon him. — K+D


Deu 21:1-9 -
Care had been taken by some preceding laws for the vigorous and effectual persecution of a wilful murderer (Deu_19:11 etc.), the putting of whom to death was the putting away of the guilt of blood from the land; but if this could not be done, the murderer not being discovered, they must not think that the land was in no danger of contracting any pollution because it was not through any neglect of theirs that the murderer was unpunished; no, a great solemnity is here provided for the putting away of the guilt, as an expression of their dread and detestation of that sin.

I. The case supposed is that one is found slain, and it is not known who slew him, Deu_21:1. The providence of God has sometimes wonderfully brought to light these hidden works of darkness, and by strange occurrences the sin of the guilty has found them out, insomuch that it has become a proverb, Murder will out. But it is not always so; now and then the devil's promises of secresy and impunity in this world are made good; yet it is but for a while: there is a time coming when secret murders will be discovered; the earth shall disclose her blood (Isa_26:21), upon the inquisition which justice makes for it; and there is an eternity coming when those that escaped punishment from men will lie under the righteous judgment of God. And the impunity with which so many murders and other wickednesses are committed in this world makes it necessary that there should be a day of judgment, to require that which is past, Ecc_3:15.

II. Directions are given concerning what is to be done in this case. Observe,

1. It is taken for granted that a diligent search had been made for the murderer, witnesses examined, and circumstances strictly enquired into, that if possible they might find out the guilty person; but if, after all, they could not trace it out, not fasten the charge upon any, then, (1.) The elders of the next city (that had a court of three and twenty in it) were to concern themselves about this matter. If it were doubtful which city was next, the great sanhedrim were to send commissioners to determine that matter by an exact measure, Deu_21:2, Deu_21:3. Note, Public persons must be solicitous about the public good; and those that are in power and reputation in cities must lay out themselves to redress grievances, and reform what is amiss in the country and neighbourhood that lie about them. Those that are next to them should have the largest share of their good influence, as ministers of God for good. ... -Henry

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(2.) The priests and Levites must assist and preside in this solemnity (Deu_21:5), that they might direct the management of it in all points according to the law, and particularly might be the people's mouth to God in the prayer that was to be put up on this sad occasion, Deu_21:8. God being Israel's King, his ministers must be their magistrates, and by their word, as the mouth of the court and learned in the laws, every controversy must be tried. It was Israel's privilege that they had such guides, overseers, and rulers, and their duty to make use of them upon all occasions, especially in sacred things, as this was.

(3.) They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, Deu_21:3, Deu_21:4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. The heifer must be one that had not drawn in the yoke, to signify (say some) that the murderer was a son of Belial; it must be brought into a rough valley, to signify the horror of the fact, and that the defilement which blood brings upon a land turns it into barrenness. And the Jews say that unless, after this, the murderer was found out, this valley where the heifer was killed was never to be tilled nor sown.

(4.) The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (Deu_21:6, Deu_21:7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. To this custom David alludes, Psa_26:6, I will wash my hands in innocency; but if Pilate had any eye to it (Mat_27:24) he wretchedly misapplied it when he condemned Christ, knowing him to be innocent, and yet acquitted himself from the guilt of innocent blood. Protestatio non valet contra factum - Protestations are of no avail when contradicted by fact.

(5.) The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. It might be presumed that the murderer was either one of their city or was now harboured in their city; and therefore they must pray that they might not fare the worse for his being among them, Num_16:22. Be merciful, O Lord, to thy people Israel, Deu_21:8. Note, When we hear of the wickedness of the wicked we have need to cry earnestly to God for mercy for our land, which groans and trembles under it. We must empty the measure by our prayers which others are filling by their sins. Now,

2. This solemnity was appointed,

(1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it.

(2.) That it might possess people with a dread of the guilt of blood, which defiles not only the conscience of him that sheds it (this should engage us all to pray with David, Deliver me from blood-guiltiness), but the land in which it is shed; it cries to the magistrate for justice on the criminal, and, if that cry be not heard, it cries to heaven for judgment on the land. If there must be so much care employed to save the land from guilt when the murderer was not known, it was certainly impossible to secure it from guilt if the murderer was known and yet protected. All would be taught, by this solemnity, to use their utmost care and diligence to prevent, discover, and punish murder. Even the heathen mariners dreaded the guilt of blood, Jon_1:14.

(3.) That we might all learn to take heed of partaking in other men's sins, and making ourselves accessory to them ex post facto - after the fact, by countenancing the sin or sinner, and not witnessing against it in our places. We have fellowship with the unfruitful works of darkness if we do not reprove them rather, and bear our testimony against them. The repentance of the church of Corinth for the sin of one of their members produced such a carefulness, such a clearing of themselves, such a holy indignation, fear, and revenge (2Co_7:11), as were signified by the solemnity here appointed. — Henry 

Deu 21:10-14 - THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu_21:10-23)

When thou goest to war . . . and seest among the captives a beautiful woman . . . that thou wouldest have her to thy wife--According to the war customs of all ancient nations, a female captive became the slave of the victor, who had the sole and unchallengeable control of right to her person. Moses improved this existing usage by special regulations on the subject. He enacted that, in the event that her master was captivated by her beauty and contemplated a marriage with her, a month should be allowed to elapse, during which her perturbed feelings might be calmed, her mind reconciled to her altered condition, and she might bewail the loss of her parents, now to her the same as dead. A month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief--the shaving of the head, the allowing the nails to grow uncut, the putting off her gorgeous dress in which ladies, on the eve of being captured, arrayed themselves to be the more attractive to their captors. The delay was full of humanity and kindness to the female slave, as well as a prudential measure to try the strength of her master's affections. If his love should afterwards cool and he become indifferent to her person, he was not to lord it over her, neither to sell her in the slave market, nor retain her in a subordinate condition in his house; but she was to be free to go where her inclinations led her. — JFB


Deu 21:10-14 -
By this law a soldier is allowed to marry his captive if he pleased. For the hardness of their hearts Moses gave them this permission, lest, if they had not had liberty given them to marry such, they should have taken liberty to defile themselves with them, and by such wickedness the camp would have been troubled. The man is supposed to have a wife already, and to take this wife for a secondary wife, as the Jews called them. This indulgence of men's inordinate desires, in which their hearts walked after their eyes, is by no means agreeable to the law of Christ, which therefore in this respect, among others, far exceeds in glory the law of Moses. The gospel permits not him that has one wife to take another, for from the beginning it was not so. The gospel forbids looking upon a woman, though a beautiful one, to lust after her, and commands the mortifying and denying of all irregular desires, though it be as uneasy as the cutting off of a right hand; so much does our holy religion, more than that of the Jews, advance the honour and support the dominion of the soul over the body, the spirit over the flesh, consonant to the glorious discovery it makes of life and immortality, and the better hope.

But, though military men were allowed this liberty, yet care is here taken that they should not abuse it, that is,

I. That they should not abuse themselves by doing it too hastily, though the captive was ever so desirable: “If thou wouldest have her to thy wife (Deu_21:10, Deu_21:11), it is true thou needest not ask her parents' consent, for she is thy captive, and is at thy disposal. But,

1. Thou shalt have no familiar intercourse till thou hast married her.” This allowance was designed to gratify, not a filthy brutish lust, in the heat and fury of its rebellion against reason and virtue, but an honourable and generous affection to a comely and amiable person, though in distress; therefore he may make her his wife if he will, but he must not deal with her as with a harlot. 2. “Thou shalt not marry her of a sudden, but keep her a full month in thy house,” Deu_21:12, Deu_21:13. This he must do either,

(1.) That he may try to take his affection off from her; for he must know that, though in marrying her he does not do ill (so the law then stood), yet in letting her alone he does much better. Let her therefore shave her head, that he might not be enamoured with her locks, and let her nails grow (so the margin reads it), to spoil the beauty of her hand. Quisquid amas cupias non placuisse nimis - We should moderate our affection for those things which we are tempted to love inordinately. Or rather,

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(2.) This was done in token of her renouncing idolatry, and becoming a proselyte to the Jewish religion. The shaving of her head, the paring of her nails, and the changing of her apparel, signified her putting off her former conversation, which was corrupt in her ignorance, that she might become a new creature. She must remain in his house to be taught the good knowledge of the Lord and the worship of him: and the Jews say that if she refused, and continued obstinate in idolatry, he must not marry her. Note, The professors of religion must not be unequally yoked with unbelievers, 2Co_6:14.

II. That they should not abuse the poor captive.

1. She must have time to bewail her father and mother, from whom she was separated, and without whose consent and blessing she is now likely to be married, and perhaps to a common soldier of Israel, though in her country ever so nobly born and bred. To force a marriage till these sorrows were digested, and in some measure got over, and she was better reconciled to the land of her captivity by being better acquainted with it, would be very unkind. She must not bewail her idols, but be glad to part with them; to her near and dear relations only her affection must be thus indulged.

2. If, upon second thoughts, he that had brought her to his house with a purpose to marry her changed his mind and would not marry her, he might not make merchandise of her, as of his other prisoners, but must give her liberty to return, if she pleased, to her own country, because he had humbled her and afflicted her, by raising expectations and then disappointing them (Deu_21:14); having made a fool of her, he might not make a prey of her. This intimates how binding the laws of justice and honour are, particularly in the pretensions of love, the courting of affections, and the promises of marriage, which are to be looked upon as solemn things, that have something sacred in them, and therefore are not to be jested with. — Henry 

Deu 21:15-17 -
This law restrains men from disinheriting their eldest sons out of mere caprice, and without just provocation.
I. The case here put (Deu_21:15) is very instructive. 1. It shows the great mischief of having more wives than one, which the law of Moses did not restrain, probably in hopes that men's own experience of the great inconvenience of it in families would at last put an end to it and make them a law to themselves. Observe the supposition here: If a man have two wives, it is a thousand to one but one of them is beloved and the other hated (that is, manifestly loved less) as Leah was by Jacob, and the effect of this cannot but be strifes and jealousies, envy, confusion, and every evil work, which could not but create a constant uneasiness and vexation to the husband, and involve him both in sin and trouble. Those do much better consult their own ease and satisfaction who adhere to God's law than those who indulge their own lusts.

2. It shows how Providence commonly sides with the weakest, and gives more abundant honour to that part which lacked; for the first-born son is here supposed to be hers that was hated; it was so in Jacob's family: because the Lord saw that Leah was hated, Gen_29:31. The great householder wisely gives to each his dividend of comfort; if one had the honour to be the beloved wife, it often proved that the other had the honour to be the mother of the first-born.

II. The law in this case is still binding on parents; they must give their children their right without partiality. In the case supposed, the eldest son, though the son of the less-beloved wife, must have his birthright privilege, which was a double portion of the father's estate, because he was the beginning of his strength that is, in him his family began to be strengthened and his quiver began to be filled with the arrows of a mighty man (Psa_127:4), and therefore the right of the first-born is his, Deu_21:16, Deu_21:17. Jacob had indeed deprived Reuben of his birthright, and given it to Joseph, but it was because Reuben had forfeited the birthright by his incest, not because he was the son of the hated; now, lest that which Jacob did justly should be drawn into a precedent for others to do the same thing unjustly, it is here provided that when the father makes his will, or otherwise settled his estate, the child shall not fare the worse for the mother's unhappiness in having less of her husband's love, for that was not the child's fault. Note,

(1.) Parents ought to make no other difference in dispensing their affections among their children than what they see plainly God makes in dispensing his grace among them.

(2.) Since it is the providence of God that makes heirs, the disposal of providence in that matter must be acquiesced in and not opposed. No son should be abandoned by his father till he manifestly appear to be abandoned of God, which is hard to say of any while there is life. — Henry 

Deu 21:18-23 -
Here is, I. A law for the punishing of a rebellious son. Having in the former law provided that parents should not deprive their children of their right, it was fit that it should next be provided that children withdraw not the honour and duty which are owing to their parents, for there is no partiality in the divine law. Observe,

1. How the criminal is here described. He is a stubborn and rebellious son, Deu_21:18. No child was to fare the worse for the weakness of his capacity, the slowness or dulness of his understanding, but for his wilfulness and obstinacy. If he carry himself proudly and insolently towards his parents, contemn their authority, slight their reproofs and admonitions, disobey the express commands they give him for his own good, hate to be reformed by the correction they give him, shame their family, grieve their hearts, waste their substance, and threaten to ruin their estate by riotous living - this is a stubborn and rebellious son. He is particularly supposed (Deu_21:20) to be a glutton or a drunkard. This intimates either,

(1.) That these were sins which his parents did in a particular manner warn him against, and therefore that in these instances there was a plain evidence that he did not obey their voice. Lemuel had this charge from his mother, Pro_31:4. Note, In the education of children, great care should be taken to suppress all inclinations to drunkenness, and to keep them out of the way of temptations to it; in order hereunto they should be possessed betimes with a dread and detestation of that beastly sin, and taught betimes to deny themselves. Or,

(2.) That his being a glutton and a drunkard was the cause of his insolence and obstinacy towards his parents. Note, There is nothing that draws men into all manner of wickedness, and hardens them in it, more certainly and fatally than drunkenness does. When men take to drink they forget the law, they forget all law (Pro_31:5), even that fundamental law of honouring parents.

2. How this criminal is to be proceeded against. His own father and mother are to be his prosecutors, Deu_21:19, Deu_21:20. They might not put him to death themselves, but they must complain of him to the elders of the city, and the complaint must needs be made with a sad heart: This our son is stubborn and rebellious. Note, Those that give up themselves to vice and wickedness, and will not be reclaimed, forfeit their interest in the natural affections of the nearest relations; the instruments of their being justly become the instruments of their destruction. The children that forget their duty must thank themselves and not blame their parents if they are regarded with less and less affection. And, how difficult soever tender parents now find it to reconcile themselves to the just punishment of their rebellious children, in the day of the revelation of the righteous judgment of God all natural affection will be so entirely swallowed up in divine love that they will acquiesce even in the condemnation of those children, because God will be therein for ever glorified. .. Henry

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3. What judgment is to be executed upon him: he must publicly stoned to death by the men of his city, Deu_21:21. And thus,

(1.) The paternal authority was supported, and God, our common Father, showed himself jealous for it, it being one of the first and most ancient streams derived from him that is the fountain of all power.

(2.) This law, if duly executed, would early destroy the wicked of the land. (Psa_101:8 ), and prevent the spreading of the gangrene, by cutting off the corrupt part betimes; for those that were bad members of families would never make good members of the commonwealth.

(3.) It would strike an awe upon children, and frighten them into obedience to their parents, if they would not otherwise be brought to their duty and kept in it: All Israel shall hear. The Jews say, “The elders that condemned him were to send notice of it in writing all the nation over, In such a court, such a day, we stoned such a one, because he was a stubborn and rebellious son.” And I have sometimes wished that as in all our courts there is an exact record kept of the condemnation of criminals, in perpetuam rei memoriam - that the memorial may never be lost, so there might be public and authentic notice given in print to the kingdom of such condemnations, and the executions upon them, by the elders themselves, in terrorem - that all may hear and fear.

II. A law for the burying of the bodies of malefactors that were hanged, Deu_21:22. The hanging of them by the neck till the body was dead was not used at all among the Jews, as with us; but of such as were stoned to death, if it were for blasphemy, or some other very execrable crime, it was usual, by order of the judges, to hang up the dead bodies upon a post for some time, as a spectacle to the world, to express the ignominy of the crime, and to strike the greater terror upon others, that they might not only hear and fear, but see and fear. Now it is here provided that, whatever time of the day they were thus hanged up, at sun-set they should be taken down and buried, and not left to hang out all night; sufficient (says the law) to such a man is this punishment; hitherto let it go, but no further. Let the malefactor and his crime be hidden in the grave. Now,

1. God would thus preserve the honour of human bodies and tenderness towards the worst of criminals. The time of exposing dead bodies thus is limited for the same reason that the number of stripes was limited by another law: Lest thy brother seem vile unto thee. Punishing beyond death God reserves to himself; as for man, there is no more that he can do. Whether therefore the hanging of malefactors in chains, and setting up their heads and quarters, be decent among Christians that look for the resurrection of the body, may perhaps be worth considering.

2. Yet it is plain there was something ceremonial in it; by the law of Moses the touch of a dead body was defiling, and therefore dead bodies must not be left hanging up in the country, because, by the same rule, this would defile the land. But,

3. There is one reason here given which has reference to Christ. He that is hanged is accursed of God, that is, it is the highest degree of disgrace and reproach that can be done to a man, and proclaims him under the curse of God as much as any external punishment can. Those that see him thus hang between heaven and earth will conclude him abandoned of both and unworthy of either; and therefore let him not hang all night, for that would carry it too far. Now the apostle, showing how Christ has redeemed us from the curse of the law by being himself made a curse for us, illustrates it by comparing the brand here put on him that was hanged on a tree with the death of Christ, Gal_3:13. Moses, by the Spirit, uses this phrase of being accursed of God, when he means no more than being treated most ignominiously, that it might afterwards be applied to the death of Christ, and might show that in it he underwent the curse of the law for us, which is a great enhancement of his love and a great encouragement to our faith in him. And (as the excellent bishop Patrick well observes) this passage is applied to the death of Christ, not only because he bore our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, Joh_19:31), in token that now, the guilt being removed, the law was satisfied, as it was when the malefactor had hanged till sun-set; it demanded no more. Then he ceased to be a curse, and those that were his. And, as the land of Israel was pure and clean when the dead body was buried, so the church is washed and cleansed by the complete satisfaction which thus Christ made. — Henry 

Deu 21:22-23 -
Burial of those who had been Hanged. - If there was a sin upon a man, מות משׁפּט, lit., a right of death, i.e., a capital crime (cf. Deu_19:6 and Deu_22:26), and he was put to death, and they hanged him upon a tree (wood), his body was not to remain upon the wood over night, but they were to bury him on the same day upon which he as hanged; “for the hanged man is a curse of God,” and they were not to defile the land which Jehovah gave for an inheritance. The hanging, not of criminals who were to be put to death, but of those who had been executed with the sword, was an intensification of the punishment of death (see at Num_25:4), inasmuch as the body was thereby exposed to peculiar kinds of abominations. Moses commanded the burial of those who had been hanged upon the day of their execution, - that is to say, as we may see from the application of this law in Jos_8:29; Jos_10:26-27, before sunset, - because the hanged man, being a curse of God, defiled the land. The land was defiled not only by vices and crimes (cf. Lev_18:24, Lev_18:28; Num_35:34), but also by the exposure to view of criminals who had been punished with death, and thus had been smitten by the curse of God, inasmuch as their shameful deeds were thereby publicly exposed to view. We are not to think of any bodily defilement of the land through the decomposition consequent upon death, as J. D. Mich. and Sommer suppose; so that there is no ground for speaking of any discrepancy between this and the old law. - (On the application of this law to Christ, see Gal_3:13.), - This regulation is appended very loosely to what precedes. The link of connection is contained in the thought, that with the punishment of the wicked the recollection of their crimes was also to be removed. — K+D

Deu 21:23 -
he that is hanged is accursed of God:  Heb. the curse of God, That is, it is the highest degree of reproach that can attach to a man, and proclaims him under the curse of God as much as any external punishment can.  They that see him thus hanging between heaven and earth, will conclude him abandoned of both, and unworthy of either.  Bp. Patrick observes, that this passage is applied to the death of Christ; not only because he bare our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, Joh_19:31), in token, that now the guilt being removed, the law was satisfied, as it was when the malefactors had hanged till sun-set.  it demanded no more.  Then he, and those that are his, ceased to be a curse.  And as the land of Israel was pure and clean when the body was buried, so the church is washed and cleansed by the complete satisfaction which Christ thus made. Deu_7:26; Num_25:4; Jos_7:12; 2Sa_21:6; Rom_9:3; Gal_3:13; 1Co_16:22; 2Co_5:21

thy land:   Lev_18:25; Num_35:33, Num_35:34 — K+D

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(Deu 22)  "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother. {2} And if thy brother be not nigh unto thee, or if thou know him not, then thou shalt bring it unto thine own house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. {3} In like manner shalt thou do with his ass; and so shalt thou do with his raiment; and with all lost thing of thy brother's, which he hath lost, and thou hast found, shalt thou do likewise: thou mayest not hide thyself. {4} Thou shalt not see thy brother's ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again.

{5} The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God. {6} If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: {7} But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days. {8} When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence. {9} Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled. {10} Thou shalt not plow with an ox and an ass together. {11} Thou shalt not wear a garment of divers sorts, as of woollen and linen together. {12} Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.

{13} If any man take a wife, and go in unto her, and hate her, {14} And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid: {15} Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate: {16} And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her; {17} And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city. {18} And the elders of that city shall take that man and chastise him; {19} And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days. {20} But if this thing be true, and the tokens of virginity be not found for the damsel: {21} Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you. {22} If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. {23} If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; {24} Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you. {25} But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die: {26} But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter: {27} For he found her in the field, and the betrothed damsel cried, and there was none to save her. {28} If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; {29} Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days. {30} A man shall not take his father's wife, nor discover his father's skirt."

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Deuteronomy 22 -
Ordinances relative to strayed cattle and lost goods, Deu_22:1-3. Humanity to oppressed cattle, Deu_22:4. Men and women shall not wear each other’s apparel, Deu_22:5. No bird shall be taken with her nest of eggs or young ones, Deu_22:6, Deu_22:7. Battlements must be made on the roofs of houses, Deu_22:8. Improper mixtures to be avoided, Deu_22:9-11. Fringes on the garments, Deu_22:12. Case of the hated wife, and the tokens of virginity, and the proceedings thereon, Deu_22:13-21. The adulterer and adulteress to be put to death, Deu_22:22. Case of the betrothed damsel corrupted in the city, Deu_22:23, Deu_22:24. Cases of rape and the punishment, Deu_22:25-27; of fornication, Deu_22:28, Deu_22:29. No man shall take his father’s wife, Deu_22:30. — Clarke  

Deu 22:1-4 -
The kindness that was commanded to be shown in reference to an enemy (Exo_23:4, etc.) is here required to be much more done for a neighbour, though he were not an Israelite, for the law is consonant to natural equity. 1. That strayed cattle should be brought back, either to the owner or to the pasture out of which they had gone astray, Deu_22:1, Deu_22:2. This must be done in pity to the very cattle, which, while they wandered, were exposed; and in civility and respect to the owner, nay, and in justice to him, for it was doing as we would be done by, which is one of the fundamental laws of equity. Note, Religion teaches us to be neighbourly, and to be ready to do all good offices, as we have opportunity, to all men. In doing this,

(1.) They must not mind trouble, but, if they knew who the owner was, must take it back themselves; for, if they should only send notice to the owner to come and look after it himself, some mischief might befal it ere he could reach it.

(2.) They must not mind expense, but, if they knew not who the owner was, must take it home and feed it till the owner was found. If such care must be taken of a neighbour's ox or ass going astray, much more of himself going astray from God and his duty; we should do our utmost to convert him (Jam_5:19), and restore him, considering ourselves, Gal_6:1. 2. That lost goods should be brought to the owner, Deu_22:3. The Jews say, “He that found the lost goods was to give public notice of them by the common crier three or four times,” according to the usage with us; if the owner could not be found, he that found the goods might convert them to his own use; but (say some learned writers in this case) he would do very well to give the value of the goods to the poor.

3. That cattle in distress should be helped, Deu_22:4. This must be done both in compassion to the brute-creatures (for a merciful man regardeth the life of a beast, though it be not his own) and in love and friendship to our neighbour, not knowing how soon we may have occasion for his help. If one member may say to another, “I have at present no need of thee,” it cannot say, “I never shall.” — Henry  

Deu 22:5-12 -
Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex - The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.

I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, Deu_22:5. Nature itself teaches that a difference be made between them in their hair (1Co_11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord.

2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, 1Ti_2:11, 1Ti_2:12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.

II. In taking a bird's-nest, the dam must be let go, Deu_22:6, Deu_22:7. The Jews say, “This is the least of all the commandments of the law of Moses,” and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? 1Co_9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Luk_12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law,

1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa_65:8.

2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos_10:14), and that the women with child were ripped open, Amo_1:13.

3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.

III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, Deu_22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here,

1. How precious men's lives are to God, who protects them, not only by his providence, but by his law.

2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.

IV. Odd mixtures are here forbidden, Deu_22:9, Deu_22:10. Much of this we met with before, Lev_19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either,

1. A conformity to some idolatrous customs of the heathen. Or,

2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind. ... — Henry 

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V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num_15:38, Num_15:39), is here repeated, Deu_22:12. By these they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, Deu_22:11.  — Henry


Deu_22:1-3
In Deu_22:1-4 Moses shows, by a still further expansion of Exo_23:4-5, how the property of a neighbour was to be regarded and preserved. If any man saw an ox or a sheep of his brother's (fellow-countryman) going astray, he was not to draw back from it, but to bring it back to his brother; and if the owner lived at a distance, or was unknown, he was to take it into his own house or farm, till he came to seek it. He was also to do the same with an ass or any other property that another had lost.

Deu_22:4
A fallen animal belonging to another he was also to help up (as in Exo_23:5 : except that in this case, instead of a brother generally, an enemy or hater is mentioned).

Deu_22:5
As the property of a neighbour was to be sacred in the estimation of an Israelite, so also the divine distinction of the sexes, which was kept sacred in civil life by the clothing peculiar to each sex, was to be not less but even more sacredly observed. “There shall not be man's things upon a woman, and a man shall not put on a woman's clothes.” כּלי does not signify clothing merely, nor arms only, but includes every kind of domestic and other utensils (as in Exo_22:6; Lev_11:32; Lev_13:49). The immediate design of this prohibition was not to prevent licentiousness, or to oppose idolatrous practices (the proofs which Spencer has adduced of the existence of such usages among heathen nations are very far-fetched); but to maintain the sanctity of that distinction of the sexes which was established by the creation of man and woman, and in relation to which Israel was not to sin. Every violation or wiping out of this distinction - such even, for example, as the emancipation of a woman - was unnatural, and therefore an abomination in the sight of God.

Deu_22:6-7
The affectionate relation of parents to their young, which God had established even in the animal world, was also to be kept just as sacred. If any one found a bird's nest by the road upon a tree, or upon the ground, with young ones or eggs, and the mother sitting upon them, he was not to take the mother with the young ones, but to let the mother fly, and only take the young. נקרא for נקרה, as in Exo_5:3. The command is related to the one in Lev_22:28 and Exo_23:19, and is placed upon a par with the commandment relating to parents, by the fact that obedience is urged upon the people by the same promise in both instances (vid., Deu_5:16; Exo_20:12). 


Deu_22:8-12
Still less were they to expose human life to danger through carelessness. “If thou build a new house, make a rim (maakeh) - i.e., a balustrade - to thy roof, that thou bring not blood-guiltiness upon thy house, if any one fall from it.” The roofs of the Israelitish houses were flat, as they mostly are in the East, so that the inhabitants often lived upon them (Jos_2:6; 2Sa_11:2; Mat_10:27). - In Deu_22:9-11, there follow several prohibitions against mixing together the things which are separated in God's creation, consisting partly of a verbal repetition of Lev_19:19 (see the explanation of this passage). - To this there is appended in Deu_22:12 the law concerning the tassels upon the hem of the upper garment (Num_15:37.), which were to remind the Israelites of their calling, to walk before the Lord in faithful fulfilment of the commandments of God (see the commentary upon this passage). — K+D


Deu 22:13-30 -
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.

I. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, Deu_22:13-19. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire - those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, Deu_22:18, Deu_22:19. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (Deu_24:1), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe,

1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to slander thy own mother's son (Psa_50:20), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest.

2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others.

3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.

II. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, Deu_22:20, Deu_22:21. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now,

1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin.

2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning this very crime in the case of Dinah, Gen_34:7. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.

III. If any man, single or married, lay with a married woman, they were both to be put to death, Deu_22:22. This law we had before, Lev_20:10. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children. .. — Henry

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IV. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, Deu_22:23, Deu_22:24. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui tacet, consentire videtur - Silence implies consent. Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, Deu_22:24-27. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us,

(1.) That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it.

(2.) That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: believe all things, and hope all things.

(3.) That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when a man riseth against his neighbour and slayeth him, even so is this matter.

(4.) By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre, Domine, vim patior - Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul was, My grace is sufficient for thee.

V. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, Deu_22:28, Deu_22:29. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.

VI. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated (Deu_22:30) from Lev_18:8. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles, 1Co_5:1. — Henry 

Deu 22:13-30 - If a man take a wife, &c.--The regulations that follow might be imperatively needful in the then situation of the Israelites; and yet, it is not necessary that we should curiously and impertinently inquire into them. So far was it from being unworthy of God to leave such things upon record, that the enactments must heighten our admiration of His wisdom and goodness in the management of a people so perverse and so given to irregular passions. Nor is it a better argument that the Scriptures were not written by inspiration of God to object that this passage, and others of a like nature, tend to corrupt the imagination and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light may be abused by wicked men as an assistant in committing crimes which they have meditated [HORNE]. — JFB

V. 13ff: It was not enough that he took a wife, but that he consummated it.

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(Deu 23)  "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 neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. {25} When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn."

[daniel1212av]

Deuteronomy 23 -
Regulations as to the Right of Citizenship in the Congregation of the Lord - Deuteronomy 23
From the sanctification of the house and the domestic relation, to which the laws of marriage and chastity in the previous chapter pointed, Moses proceeds to instructions concerning the sanctification of their union as a congregation: he gives directions as to the exclusion of certain persons from the congregation of the Lord, and the reception of others into it (Deu_23:1-8); as to the preservation of the purity of the camp in time of war (Deu_23:9-14); as to the reception of foreign slaves into the land, and the removal of licentious persons out of it (Deu_23:15-18); and lastly, as to certain duties of citizenship (Deu_23:19-25). — K+D


Deuteronomy 23 -
Neither eunuchs, bastards, Ammonites, nor Moabites, shall be incorporated with the genuine Israelites, Deu_23:1-3. The reason why the Ammonites and Moabites were excluded, Deu_23:4-6. Edomites and Egyptians to be respected, Deu_23:7. Their descendants in the third generation may be incorporated with the Israelites, Deu_23:8. Cautions against wickedness when they go forth against their enemies, Deu_23:9. To keep the camp free from every defilement, and the reason why, Deu_23:10-14. The slave who had taken refuge among them is not to be delivered up to his former master, Deu_23:15, Deu_23:16. There shall be no prostitutes nor sodomites in the land, Deu_23:17. The hire of a prostitute or the price of a dog is not to be brought into the house of God, Deu_23:18. The Israelites shall not lend on usury to each other, Deu_23:19; but they may take usury from strangers, Deu_23:20. Vows must be diligently paid, Deu_23:21-23. In passing through a vine yard or field a man may eat of the grapes or corn, but must carry away none with him, Deu_23:24, Deu_23:25. — Clarke 

Deu 23:1 -
Compare Lev_21:17-24. Such persons, exhibiting a mutilation of that human nature which was made in God’s image, were rejected from the covenant entirely. However, they could be proselytes (compare Act_8:27). The Old Testament itself foretells Isa_56:3-5 the removal of this ban when under the kingdom of Messiah the outward and emblematic perfection and sanctity of Israel should be fulfilled in their inner meaning by the  covenanted presence and work of the Holy Spirit in the Church. — Barnes   


Under the Mosaic law men who by reason of accidental or more likely, intentional physical mutilation to their reproductive members could not be part of the covenant of Israel, like due to the critical importance of procreation, and or perhaps because such may result in effeminate men, or social stigma. And if this relates only to intentional mutilation, in order to deter such a practice. The Lord's words in Mt. 19:12b to men who   “made themselves eunuchs for the kingdom of heaven's sake” likely references those who choose to live celibate lives.

Illegitimate children also were excluded, as a penalty for the iniquity by which they came forth, and a deterrent thereto, and avoidable problems such usually had. While we may have compassion on those who choose to give birth in such cases rather than have an abortion, we must abhor the act  "And of some have compassion, making a difference: And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh" (Jude 1:22-23).
 

Deu 23:1-8 -
The Right of Citizenship in the Congregation of the Lord. - Deu_23:1. Into the congregation of the Lord there was not to come, i.e., not to be received, any person who was mutilated in his sexual member. פּצוּע־דּכּה, literally wounded by crushing, i.e., mutilated in this way; Vulg. eunuchus attritis vel amputatis testiculis. Not only animals (see at Lev_22:24), but men also, were castrated in this way. שׁפכה כּרוּת was one whose sexual member was cut off; Vulg. abscisso veretro. According to Mishnah Jebam. vi. 2, “contusus דּכּה est omnis, cujus testiculi vulnerati sunt, vel certe unus eorum; exsectus (כּרוּת), cujus membrum virile praecisum est.” In the modern East, emasculation is generally performed in this way (see Tournefort, Reise. ii. p. 259, and Burckhardt, Nubien, pp. 450, 451). The reason for the exclusion of emasculated persons from the congregation of Jehovah, i.e., not merely from office (officio et publico magistratu, Luth.) and from marriage with an Israelitish woman (Fag., C. a Lap., and others), but from admission into the covenant fellowship of Israel with the Lord, is to be found in the mutilation of the nature of man as created by God, which was irreconcilable with the character of the people of God. Nature is not destroyed by grace, but sanctified and transformed. This law, however, was one of the ordinances intended for the period of infancy, and has lost its significance with the spread of the kingdom of God over all the nations of the earth (Isa_56:4).

Deu_23:2
So also with the ממזר, i.e., not persons begotten out of wedlock, illegitimate children generally (lxx, Vulg.), but, according to the Talmud and the Rabbins, those who were begotten in incest or adultery (cf. Ges. thes. p. 781). The etymology of the word is obscure. The only other place in which it occurs is Zec_9:6; and it is neither contracted from מוּם and זר (according to the Talmud, and Hitzig on Zec_9:6), nor from זר מעם (Geiger Urschr. p. 52), but in all probability is to be derived from a root מזר, synonymous with the Arabic word “to be corrupt, or foul.” The additional clause, “not even in the tenth generation,” precludes all possibility of their ever being received. Ten is the number of complete exclusion. In Deu_23:3, therefore, “for ever” is added. The reason is the same as in the case of mutilated persons, namely, their springing from a connection opposed to the divine order of the creation. — K+D


Deu 23:1-3 - WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)

He that is wounded . . ., shall not enter into the congregation of the Lord--"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage. The rule was that strangers and foreigners, for fear of friendship or marriage connections with them leading the people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the general rule. The following parties were excluded from the full rights and privileges of citizenship: (1) Eunuchs--It was a very ancient practice for parents in the East by various arts to mutilate their children, with a view to training them for service in the houses of the great. (2) Bastards--Such an indelible stigma in both these instances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. (3) Ammonites and Moabites--Without provocation they had combined to engage a soothsayer to curse the Israelites; and had further endeavored, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God. — JFB

[daniel1212av]

Deu 23:1-8 -
Interpreters are not agreed what is here meant by entering into the congregation of the Lord, which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation.

1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites.

2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained.

3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see Neh_13:1-2. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided.

It is plain, in general, that disgrace is here put,

I. Upon bastards and eunuchs, Deu_23:1, Deu_23:2. By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, Lev. 18. 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 (Jdg_11:1, Jdg_11:2), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of (Isa_56:3), yet it is here promised (Deu_23:5) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name.

II. Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Gen_13:11. And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off to the tenth generation, that is, (as some think it is explained), for ever. Compare Neh_13:1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (Deu_23:6), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, Deu_2:9, Deu_2:19.

1. It was bad enough that they did not meet them with bread and water in the way (Deu_23:4), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: I was hungry, and you gave me no meat.

2. The Moabites had done worse, they hired Balaam to curse Israel, Deu_23:4. It is true God turned the curse into a blessing (Deu_23:5), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, Psa_28:4.

III. The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had. If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, Deu_23:7, Deu_23:8. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them (Num_20:20), and yet “Thou shalt not abhor an Edomite, as thou must an Ammonite, for he is thy brother.” Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: “Thou wast a stranger in their land, and therefore, though hardly used there, be civil to them, for old acquaintance' sake.” They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance. — Henry 

[daniel1212av]

Deu 23:9-14 -
Israel was now encamped, and this vast army was just entering upon action, which was likely to keep them together for a long time, and therefore it was fit to give them particular directions for the good ordering of their camp. And the charge is in one word to be clean. They must take care to keep their camp pure from moral, ceremonial, and natural pollution.

I. From moral pollution (Deu_23:9): When the host goes forth against thy enemy then look upon thyself as in a special manner engaged to keep thyself from every evil thing.

1. The soldiers themselves must take heed of sin, for sin takes off the edge of valour; guilt makes men cowards. Those that put their lives in their hands are concerned to make and keep their peace with God, and preserve a conscience void of offence; then may they look death in the face without terror. Soldiers, in executing their commission, must keep themselves from gratifying the lusts of malice, covetousness, or uncleanness, for these are wicked things - must keep themselves from the idols, or accursed things, they found in the camps they plundered.

2. Even those that tarried at home, the body of the people, and every particular person, must at that time especially keep from every wicked thing, lest by sin they provoke God to withdraw his presence from the host, and give victory to the enemy for the correcting of his own people. Times of war should be times of reformation, else how can we expect God should hear and answer our prayers for success? Psa_66:18. See 1Sa_7:3.

II. From ceremonial pollution, which might befal a person when unconscious of it, for which he was bound to wash his flesh in water, and look upon himself as unclean until the evening, Lev_15:16. A soldier, notwithstanding the constant service and duty he had to do in the camp, must be so far from looking upon himself as discharged from the observance of this ceremony that more was required from him than at another time; had he been at his own house, he needed only to wash his flesh, but, being in the army, he must go abroad out of the camp, as one concerned to keep it pure and ashamed of his own impurity, and not return till after sunset, Deu_23:10, Deu_23:11. By this trouble and reproach, which even involuntary pollutions exposed men to, they were taught to keep up a very great dread of all fleshly lusts. It were well if military men would consider this.

III. From natural pollution; the camp of the Lord must have nothing offensive in it, Deu_23:12-14. It is strange that the divine law, or at least the solemn order and direction of Moses, should extend to a thing of this nature; but the design of it was to teach them,

1. Modesty and decorum; nature itself teaches them thus to distinguish themselves from beasts that know no shame.

2. Cleanliness, and, though not niceness, yet neatness, even in their camp. Filthiness is offensive to the senses God has endued us with, prejudicial to the health, a wrong to the comfort of human life, and an evidence of a careless slothful temper of mind.

3. Purity from the pollutions of sin; if there must be this care taken to preserve the body clean and sweet, much more should we be solicitous to keep the mind so.

4. A reverence of the divine majesty. This is the reason here given: For the Lord thy God walketh by his ark, the special token of his presence, in the midst of thy camp; with respect to that external symbol this external purity is required, which (though not insisted on in the letter when that reason ceases) teaches us to preserve inward purity of soul, in consideration of the eye of God, which is always upon us. By this expression of respect to the presence of God among them, they were taught both to fortify themselves against sin and to encourage themselves against their enemies with the consideration of that presence.

5. A regard one to another. The filthiness of one is noisome to many; this law of cleanliness therefore teaches us not to do that which will be justly offensive to our brethren and grieve them. It is a law against nuisances. — Henry 


Deu 23:15-25 -
Orders are here given about five several things which have no relation one to another: -

I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu_23:15, Deu_23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But,

1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, 1Ki_20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion.

2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.

II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Phm_1:17, Phm_1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is,

[daniel1212av]

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, 2Sa_13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev_22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates,

(1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro_15:8.

 (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro_7:14, Pro_7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance.

(3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.

III. The matter of usury is here settled, Deu_23:19, Deu_23:20.

(1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk_6:35.

(2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.

IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu_23:21-23.

(1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev_2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful.

 (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: “Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully.” The rule of the gospel goes somewhat further than this. 2Co_9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc_5:4.

V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu_23:24, Deu_23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now,

1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends.

2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, “This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn.”

3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them.

4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet,

4. 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. — Henry 

[daniel1212av]

(Deu 24)  "When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. {2} And when she is departed out of his house, she may go and be another man's wife. {3} And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife; {4} Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.

{5} When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken. {6} No man shall take the nether or the upper millstone to pledge: for he taketh a man's life to pledge.

{7} If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you.

{8} Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, so ye shall observe to do. {9} Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt. {10}

When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge. {11} Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee. {12} And if the man be poor, thou shalt not sleep with his pledge: {13} In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.

{14} Thou shalt not oppress an hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates: {15} At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD, and it be sin unto thee.

{16} The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin. {17} Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow's raiment to pledge: {18} But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.

{19} When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD thy God may bless thee in all the work of thine hands. {20} When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. {21} When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. {22} And thou shalt remember that thou wast a bondman in the land of Egypt: therefore I command thee to do this thing."