<title type="x-s3"><reference osisRef="Deut.14.4-Deut.14.8">De 14:4-8</reference>. Of Beasts.</title>

<hi type="bold">5. The hart--</hi>(see on <reference osisRef="Deut.12.15">De 12:15</reference>).

<hi type="bold">fallow deer--</hi>The Hebrew word (Jachmur) so rendered, does not represent the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, jazmar. It is of a white color, black at the extremities, and a bright red on the thighs. It was used at Solomon's table.

<hi type="bold">wild goat--</hi>The word akko is different from that commonly used for a wild goat (<reference osisRef="1Sam.24.2">1Sa 24:2</reference>; <reference osisRef="Ps.104.18">Psa 104:18</reference>; <reference osisRef="Prov.5.19">Pr 5:19</reference>), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and beard of a goat. An animal of this sort is found in the East, and called Lerwee [Shaw, Travels].

<hi type="bold">pygarg--</hi>a species of antelope (Oryx addax) with white buttocks, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented [Shaw].

<hi type="bold">wild ox--</hi>supposed to be the Nubian Oryx, which differs from the Oryx leucoryx (formerly mentioned) by its black color; and it is, moreover, of larger stature and more slender frame, with longer and more curved horns. It is called Bekkar-El-Wash by the Arabs.

<hi type="bold">chamois--</hi>rendered by the Septuagint Cameleopard; but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reddish hair--a Syrian sheep-goat.

De 14:4-8. Of Beasts. 5. The hart-- (see on De 12:15). fallow deer-- The Hebrew word (Jachmur) so rendered, does not represent the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, jazmar. It is of a white color, black at the extremities, and a bright red on the thighs. It was used at Solomon's table. wild goat-- The word akko is different from that commonly used for a wild goat (1Sa 24:2; Psa 104:18; Pr 5:19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and beard of a goat. An animal of this sort is found in the East, and called Lerwee [Shaw, Travels]. pygarg-- a species of antelope (Oryx addax) with white buttocks, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented [Shaw]. wild ox-- supposed to be the Nubian Oryx, which differs from the Oryx leucoryx (formerly mentioned) by its black color; and it is, moreover, of larger stature and more slender frame, with longer and more curved horns. It is called Bekkar-El-Wash by the Arabs. chamois-- rendered by the Septuagint Cameleopard; but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reddish hair--a Syrian sheep-goat.


<title type="x-s3"><reference osisRef="Deut.14.11-Deut.14.20">De 14:11-20</reference>. Of Birds.</title>

<hi type="bold">11-20. Of all clean birds ye shall eat--</hi>(See on <reference osisRef="Lev.11.21">Le 11:21</reference>).

De 14:11-20. Of Birds. 11-20. Of all clean birds ye shall eat-- (See on Le 11:21).


<hi type="bold">21. Ye shall not eat of any thing that dieth of itself--</hi>(See on <reference osisRef="Lev.17.15">Le 17:15</reference>; <reference osisRef="Lev.22.8">Le 22:8</reference>).

<hi type="bold">thou shalt give it unto the stranger that is in thy gates--</hi>not a proselyte, for he, as well as an Israelite, was subject to this law; but a heathen traveller or sojourner.

<hi type="bold">Thou shalt not seethe a kid in his mother's milk--</hi>This is the third place in which the prohibition is repeated [Ex 23:19; 34:26]. It was pointed against an annual pagan ceremony (see on <reference osisRef="Exod.23.19">Ex 23:19</reference>; <reference osisRef="Exod.34.26">Ex 34:26</reference>).

 [De 14:22-29. Law of the Tithe].

21. Ye shall not eat of any thing that dieth of itself-- (See on Le 17:15; Le 22:8). thou shalt give it unto the stranger that is in thy gates-- not a proselyte, for he, as well as an Israelite, was subject to this law; but a heathen traveller or sojourner. Thou shalt not seethe a kid in his mother's milk-- This is the third place in which the prohibition is repeated [Ex 23:19; 34:26]. It was pointed against an annual pagan ceremony (see on Ex 23:19; Ex 34:26). [De 14:22-29. Law of the Tithe].


<hi type="bold">22-27. Thou shalt truly tithe all the increase of thy seed--</hi>The dedication of a tenth part of the year's produce in everything was then a religious duty. It was to be brought as an offering to the sanctuary; and, where distance prevented its being taken in kind, it was by this statute convertible into money.

22-27. Thou shalt truly tithe all the increase of thy seed-- The dedication of a tenth part of the year's produce in everything was then a religious duty. It was to be brought as an offering to the sanctuary; and, where distance prevented its being taken in kind, it was by this statute convertible into money.


<hi type="bold">28-29. At the end of three years ... the Levite ... shall come, &c.--</hi>The Levites having no inheritance like the other tribes, the Israelites were not to forget them, but honestly to tithe their increase [Nu 18:24]. Besides the tenth of all the land produce, they had forty-eight cities, with the surrounding grounds [Nu 35:7], "the best of the land," and a certain proportion of the sacrifices as their allotted perquisites. They had, therefore, if not an affluent, yet a comfortable and independent, fund for their support. <chapter eID="Deut.14"/>

28-29. At the end of three years... the Levite... shall come, &c.-- The Levites having no inheritance like the other tribes, the Israelites were not to forget them, but honestly to tithe their increase [Nu 18:24]. Besides the tenth of all the land produce, they had forty-eight cities, with the surrounding grounds [Nu 35:7], "the best of the land," and a certain proportion of the sacrifices as their allotted perquisites. They had, therefore, if not an affluent, yet a comfortable and independent, fund for their support.


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Deut.15.1-Deut.15.11">De 15:1-11</reference>. The Seventh Year, a Year of Release for the Poor.</title>

<hi type="bold">1. At the end of every seven years--</hi>during the last of the seven, that is, the sabbatical year (<reference osisRef="Exod.21.2">Ex 21:2</reference>; <reference osisRef="Exod.23.11">23:11</reference>; <reference osisRef="Lev.25.4">Le 25:4</reference>; <reference osisRef="Jer.34.14">Jr 34:14</reference>).

CHAPTER 15 De 15:1-11. The Seventh Year, a Year of Release for the Poor. 1. At the end of every seven years-- during the last of the seven, that is, the sabbatical year (Ex 21:2; 23:11; Le 25:4; Jr 34:14).


<hi type="bold">2. Every creditor that lendeth ought unto his neighbour shall release it--</hi>not by an absolute discharge of the debt, but by passing over that year without exacting payment. The relief was temporary and peculiar to that year during which there was a total suspension of agricultural labor.

<hi type="bold">he shall not exact it ... of his brother--</hi>that is, an Israelite, so called in opposition to a stranger or foreigner.

<hi type="bold">because it is called the Lord's release--</hi>The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honor, of God; an acknowledgment of holding their property of Him, and gratitude for His kindness.

2. Every creditor that lendeth ought unto his neighbour shall release it-- not by an absolute discharge of the debt, but by passing over that year without exacting payment. The relief was temporary and peculiar to that year during which there was a total suspension of agricultural labor. he shall not exact it... of his brother-- that is, an Israelite, so called in opposition to a stranger or foreigner. because it is called the Lord's release-- The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honor, of God; an acknowledgment of holding their property of Him, and gratitude for His kindness.


<hi type="bold">3. Of a foreigner thou mayest exact it again--</hi>Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (<reference osisRef="Lev.25.44">Le 25:44</reference>; <reference osisRef="Jer.34.14">Jr 34:14</reference>; compare <reference osisRef="1Chr.22.2">1Ch 22:2</reference>; <reference osisRef="2Chr.2.17">2Ch 2:17</reference>).

3. Of a foreigner thou mayest exact it again-- Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Le 25:44; Jr 34:14; compare 1Ch 22:2; 2Ch 2:17).


<hi type="bold">4. Save when there shall be no poor man among you--</hi>Apparently a qualifying clause added to limit the application of the foregoing statement [De 15:3]; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich, the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on the Margin) to the end, in order that there may be no poor among you--that is, that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labor and no produce, and that all may enjoy comfort and prosperity, which will be the case through the special blessing of God on the land, provided they are obedient.

4. Save when there shall be no poor man among you-- Apparently a qualifying clause added to limit the application of the foregoing statement [De 15:3]; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich, the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on the Margin) to the end, in order that there may be no poor among you--that is, that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labor and no produce, and that all may enjoy comfort and prosperity, which will be the case through the special blessing of God on the land, provided they are obedient.


<hi type="bold">7-11. If there be among you a poor man ... thou shalt not harden thine heart--</hi>Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit and exhorts them to give in a liberal spirit of charity and kindness, which will secure the divine blessing (<reference osisRef="Rom.12.8">Ro 12:8</reference>; <reference osisRef="2Cor.9.7">2Co 9:7</reference>).

7-11. If there be among you a poor man... thou shalt not harden thine heart-- Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit and exhorts them to give in a liberal spirit of charity and kindness, which will secure the divine blessing (Ro 12:8; 2Co 9:7).


<title type="x-s3"><reference osisRef="Deut.15.12-Deut.15.19">De 15:12-19</reference>. Hebrew Servants' Freedom.</title>

<hi type="bold">12. if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee--</hi>The last extremity of an insolvent debtor, when his house or land was not sufficient to cancel his debt, was to be sold as a slave with his family (<reference osisRef="Lev.25.39">Le 25:39</reference>; <reference osisRef="2Kgs.4.1">2Ki 4:1</reference>; <reference osisRef="Neh.5.1-Neh.5.13">Ne 5:1-13</reference>; <reference osisRef="Job.24.9">Job 24:9</reference>; <reference osisRef="Matt.18.25">Mt 18:25</reference>). The term of servitude could not last beyond six years. They obtained their freedom either after six years from the time of their sale or before the end of the seventh year. At the year of jubilee, such slaves were emancipated even if their six years of service were not completed [see on Le 25:39].

De 15:12-19. Hebrew Servants' Freedom. 12. if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee-- The last extremity of an insolvent debtor, when his house or land was not sufficient to cancel his debt, was to be sold as a slave with his family (Le 25:39; 2Ki 4:1; Ne 5:1-13; Job 24:9; Mt 18:25). The term of servitude could not last beyond six years. They obtained their freedom either after six years from the time of their sale or before the end of the seventh year. At the year of jubilee, such slaves were emancipated even if their six years of service were not completed [see on Le 25:39].


<hi type="bold">13-15. thou shalt not let him go away empty--</hi>A seasonable and wise provision for enabling a poor unfortunate to regain his original status in society, and the motive urged for his kindness and humanity to the Hebrew slave was the remembrance that the whole nation was once a degraded and persecuted band of helots in Egypt. Thus, kindness towards their slaves, unparalleled elsewhere in those days, was inculcated by the Mosaic law; and in all their conduct towards persons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist.

13-15. thou shalt not let him go away empty-- A seasonable and wise provision for enabling a poor unfortunate to regain his original status in society, and the motive urged for his kindness and humanity to the Hebrew slave was the remembrance that the whole nation was once a degraded and persecuted band of helots in Egypt. Thus, kindness towards their slaves, unparalleled elsewhere in those days, was inculcated by the Mosaic law; and in all their conduct towards persons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist.


<hi type="bold">16-17. if he say unto thee, I will not go away from thee--</hi>If they declined to avail themselves of the privilege of release and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer, and continued in his service till death.

16-17. if he say unto thee, I will not go away from thee-- If they declined to avail themselves of the privilege of release and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer, and continued in his service till death.


<hi type="bold">18. he hath been worth a double hired servant to thee--</hi>that is, he is entitled to double wages because his service was more advantageous to you, being both without wages and for a length of time, whereas hired servants were engaged yearly (<reference osisRef="Lev.25.53">Le 25:53</reference>), or at most for three years (<reference osisRef="Isa.16.14">Is 16:14</reference>).

18. he hath been worth a double hired servant to thee-- that is, he is entitled to double wages because his service was more advantageous to you, being both without wages and for a length of time, whereas hired servants were engaged yearly (Le 25:53), or at most for three years (Is 16:14).


<hi type="bold">19. All the firstling males of thy herd and of thy flock thou shalt sanctify unto the Lord thy God--</hi>[See on Ex 13:2]; see <reference osisRef="Exod.22.30">Ex 22:30</reference>).

<hi type="bold">thou shalt do not work with the firstling of thy bullock--</hi>that is, the second firstlings (see <reference osisRef="Deut.12.17">De 12:17</reference>, <reference osisRef="Deut.12.18">18</reference>; <reference osisRef="Deut.14.23">14:23</reference>). <chapter eID="Deut.15"/>

19. All the firstling males of thy herd and of thy flock thou shalt sanctify unto the Lord thy God-- [See on Ex 13:2]; see Ex 22:30). thou shalt do not work with the firstling of thy bullock-- that is, the second firstlings (see De 12:17, 18; 14:23).


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Deut.16.1-Deut.16.22">De 16:1-22</reference>. The Feast of the Passover.</title>

<hi type="bold">1. Observe the month of Abib--</hi>or first-fruits. It comprehended the latter part of our March and the beginning of April. Green ears of the barley, which were then full, were offered as first-fruits, on the second day of the passover.

<hi type="bold">for in the month of Abib the Lord thy God brought thee out of Egypt by night--</hi>This statement is apparently at variance with the prohibition (<reference osisRef="Exod.12.22">Ex 12:22</reference>) as well as with the recorded fact that their departure took place in the morning (<reference osisRef="Exod.13.3">Ex 13:3</reference>; <reference osisRef="Num.33.3">Nu 33:3</reference>). But it is susceptible of easy reconciliation. Pharaoh's permission, the first step of emancipation, was extorted during the night, the preparations for departure commenced, the rendezvous at Rameses made, and the march entered on in the morning.

CHAPTER 16 De 16:1-22. The Feast of the Passover. 1. Observe the month of Abib-- or first-fruits. It comprehended the latter part of our March and the beginning of April. Green ears of the barley, which were then full, were offered as first-fruits, on the second day of the passover. for in the month of Abib the Lord thy God brought thee out of Egypt by night-- This statement is apparently at variance with the prohibition (Ex 12:22) as well as with the recorded fact that their departure took place in the morning (Ex 13:3; Nu 33:3). But it is susceptible of easy reconciliation. Pharaoh's permission, the first step of emancipation, was extorted during the night, the preparations for departure commenced, the rendezvous at Rameses made, and the march entered on in the morning.


<hi type="bold">2. Thou shalt therefore sacrifice the passover--</hi>not the paschal lamb, which was strictly and properly the passover. The whole solemnity is here meant, as is evident from the mention of the additional victims that required to be offered on the subsequent days of the feast (<reference osisRef="Num.28.18">Nu 28:18</reference>, <reference osisRef="Num.28.19">19</reference>; <reference osisRef="2Chr.35.8">2Ch 35:8</reference>, <reference osisRef="2Chr.35.9">9</reference>), and from the allusion to the continued use of unleavened bread for seven days, whereas the passover itself was to be eaten at once. The words before us are equivalent to "thou shalt observe the feast of the passover."

2. Thou shalt therefore sacrifice the passover-- not the paschal lamb, which was strictly and properly the passover. The whole solemnity is here meant, as is evident from the mention of the additional victims that required to be offered on the subsequent days of the feast (Nu 28:18, 19; 2Ch 35:8, 9), and from the allusion to the continued use of unleavened bread for seven days, whereas the passover itself was to be eaten at once. The words before us are equivalent to "thou shalt observe the feast of the passover."


<hi type="bold">3. seven days shalt thou eat unleavened bread--</hi>a sour, unpleasant, unwholesome kind of bread, designed to be a memorial of their Egyptian misery and of the haste with which they departed, not allowing time for their morning dough to ferment.

3. seven days shalt thou eat unleavened bread-- a sour, unpleasant, unwholesome kind of bread, designed to be a memorial of their Egyptian misery and of the haste with which they departed, not allowing time for their morning dough to ferment.


<hi type="bold">5-6. Thou mayest not sacrifice the passover within any of thy gates--</hi>The passover was to be observed nowhere but in the court of the tabernacle or temple, as it was not a religious feast or sacramental occasion merely, but an actual sacrifice (<reference osisRef="Exod.12.27">Ex 12:27</reference>; <reference osisRef="Exod.23.18">23:18</reference>; <reference osisRef="Exod.34.25">34:25</reference>). The blood had to be sprinkled on the altar and in the place where the true Passover was afterwards to be sacrificed for us "at even, at the going down of the sun"--literally, "between the evenings."

5-6. Thou mayest not sacrifice the passover within any of thy gates-- The passover was to be observed nowhere but in the court of the tabernacle or temple, as it was not a religious feast or sacramental occasion merely, but an actual sacrifice (Ex 12:27; 23:18; 34:25). The blood had to be sprinkled on the altar and in the place where the true Passover was afterwards to be sacrificed for us "at even, at the going down of the sun"--literally, "between the evenings."


<hi type="bold">7. thou shalt roast and eat it--</hi>(See on <reference osisRef="Exod.12.8">Ex 12:8</reference>; compare <reference osisRef="2Chr.35.13">2Ch 35:13</reference>).

<hi type="bold">thou shalt turn in the morning, and go unto thy tents--</hi>The sense of this passage, on the first glance of the words, seems to point to the morning after the first day--the passover eve. Perhaps, however, the divinely appointed duration of this feast, the solemn character and important object, the journey of the people from the distant parts of the land to be present, and the recorded examples of their continuing all the time (<reference osisRef="2Chr.30.21">2Ch 30:21</reference> <reference osisRef="2Chr.35.17">35:17</reference>), (though these may be considered extraordinary, and therefore exceptional occasions), may warrant the conclusion that the leave given to the people to return home was to be on the morning after the completion of the seven days.

7. thou shalt roast and eat it-- (See on Ex 12:8; compare 2Ch 35:13). thou shalt turn in the morning, and go unto thy tents-- The sense of this passage, on the first glance of the words, seems to point to the morning after the first day--the passover eve. Perhaps, however, the divinely appointed duration of this feast, the solemn character and important object, the journey of the people from the distant parts of the land to be present, and the recorded examples of their continuing all the time (2Ch 30:21 35:17), (though these may be considered extraordinary, and therefore exceptional occasions), may warrant the conclusion that the leave given to the people to return home was to be on the morning after the completion of the seven days.


<hi type="bold">9-12. Seven weeks shalt thou number--</hi>The feast of weeks, or a WEEK OF WEEKS: the feast of pentecost (see on <reference osisRef="Lev.23.10">Le 23:10</reference>; also see <reference osisRef="Exod.34.22">Ex 34:22</reference>; <reference osisRef="Acts.2.1">Ac 2:1</reference>). As on the second day of the passover a sheaf of new barley, reaped on purpose, was offered, so on the second day of pentecost a sheaf of new wheat was presented as first-fruits (<reference osisRef="Exod.23.16">Ex 23:16</reference>; <reference osisRef="Num.28.26">Nu 28:26</reference>), a freewill, spontaneous tribute of gratitude to God for His temporal bounties. This feast was instituted in memory of the giving of the law, that spiritual food by which man's soul is nourished (<reference osisRef="Deut.8.3">De 8:3</reference>).

9-12. Seven weeks shalt thou number-- The feast of weeks, or a WEEK OF WEEKS: the feast of pentecost (see on Le 23:10; also see Ex 34:22; Ac 2:1). As on the second day of the passover a sheaf of new barley, reaped on purpose, was offered, so on the second day of pentecost a sheaf of new wheat was presented as first-fruits (Ex 23:16; Nu 28:26), a freewill, spontaneous tribute of gratitude to God for His temporal bounties. This feast was instituted in memory of the giving of the law, that spiritual food by which man's soul is nourished (De 8:3).


<hi type="bold">13-17. Thou shalt observe the feast of tabernacles seven days--</hi>(See on <reference osisRef="Exod.23.14">Ex 23:14</reference>; <reference osisRef="Lev.23.34">Le 23:34</reference>; <reference osisRef="Num.29.12">Nu 29:12</reference>). Various conjectures have been formed to account for the appointment of this feast at the conclusion of the whole harvest. Some imagine that it was designed to remind the Israelites of the time when they had no cornfields to reap but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Moses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt--literally, "tabernacled"--among us (<reference osisRef="John.1.14">Joh 1:14</reference>), Christ being actually born at that season.

13-17. Thou shalt observe the feast of tabernacles seven days-- (See on Ex 23:14; Le 23:34; Nu 29:12). Various conjectures have been formed to account for the appointment of this feast at the conclusion of the whole harvest. Some imagine that it was designed to remind the Israelites of the time when they had no cornfields to reap but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Moses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt--literally, "tabernacled"--among us (Joh 1:14), Christ being actually born at that season.


<hi type="bold">18-20. Judges and officers shalt thou make--</hi>These last meant heralds or bailiffs, employed in executing the sentence of their superiors.

<hi type="bold">in all thy gates--</hi>The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.

18-20. Judges and officers shalt thou make-- These last meant heralds or bailiffs, employed in executing the sentence of their superiors. in all thy gates-- The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.


<hi type="bold">21. Thou shalt not plant thee a grove--</hi>A grove has in Scripture a variety of significations--a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (<reference osisRef="Judg.6.25">Jud 6:25</reference>; <reference osisRef="2Kgs.23.4-2Kgs.23.6">2Ki 23:4-6</reference>). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry; and therefore the Israelites were prohibited from planting them.

21. Thou shalt not plant thee a grove-- A grove has in Scripture a variety of significations--a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (Jud 6:25; 2Ki 23:4-6). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry; and therefore the Israelites were prohibited from planting them.


<hi type="bold">22. Neither shalt thou set thee up any image--</hi>erroneously rendered so for "pillar"; pillars of various kinds, and materials of wood or stone were erected in the neighborhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden. <chapter eID="Deut.16"/>

22. Neither shalt thou set thee up any image-- erroneously rendered so for "pillar"; pillars of various kinds, and materials of wood or stone were erected in the neighborhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Deut.17.1">De 17:1</reference>. Things Sacrificed Must Be Sound.</title>

<hi type="bold">1. Thou shalt not sacrifice ... any bullock, or sheep, wherein is blemish--</hi>Under the name of bullock were comprehended bulls, cows, and calves; under that of sheep, rams, lambs, kids, he- and she-goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined for sacrifice are described (<reference osisRef="Exod.12.5">Ex 12:5</reference>; <reference osisRef="Lev.1.3">Le 1:3</reference>).

CHAPTER 17 De 17:1. Things Sacrificed Must Be Sound. 1. Thou shalt not sacrifice... any bullock, or sheep, wherein is blemish-- Under the name of bullock were comprehended bulls, cows, and calves; under that of sheep, rams, lambs, kids, he- and she-goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined for sacrifice are described (Ex 12:5; Le 1:3).


<title type="x-s3"><reference osisRef="Deut.17.2-Deut.17.7">De 17:2-7</reference>. Idolaters Must Be Slain.</title>

<hi type="bold">2-7. If there be found among you ... man or woman, that hath wrought wickedness--</hi>The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.

De 17:2-7. Idolaters Must Be Slain. 2-7. If there be found among you... man or woman, that hath wrought wickedness-- The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.


<title type="x-s3"><reference osisRef="Deut.17.8-Deut.17.13">De 17:8-13</reference>. The Priests and Judges to Determine Controversies.</title>

<hi type="bold">8-13. If there arise a matter too hard for thee in judgment--</hi>In all civil or criminal cases, where there was any doubt or difficulty in giving a decision, the local magistrates were to submit them by reference to the tribunal of the Sanhedrim--the supreme council, which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites," should rather be "the priests--the Levites"; that is, the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held in the neighborhood of the sanctuary because in great emergencies the high priest had to consult God by Urim (<reference osisRef="Num.27.21">Nu 27:21</reference>). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.

De 17:8-13. The Priests and Judges to Determine Controversies. 8-13. If there arise a matter too hard for thee in judgment-- In all civil or criminal cases, where there was any doubt or difficulty in giving a decision, the local magistrates were to submit them by reference to the tribunal of the Sanhedrim--the supreme council, which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites," should rather be "the priests--the Levites"; that is, the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held in the neighborhood of the sanctuary because in great emergencies the high priest had to consult God by Urim (Nu 27:21). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.


<title type="x-s3"><reference osisRef="Deut.17.14-Deut.17.20">De 17:14-20</reference>. The Election and Duty of a King.</title>

<hi type="bold">14. When thou ... shalt say, I will set a king over me--</hi>In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms (<reference osisRef="1Sam.8.7">1Sa 8:7</reference>). Permission at length was granted, God reserving to Himself the nomination of the family and the person who should be elevated to the regal dignity (<reference osisRef="1Sam.9.15">1Sa 9:15</reference>; <reference osisRef="1Sam.10.24">10:24</reference>; <reference osisRef="1Sam.16.12">16:12</reference>; <reference osisRef="1Chr.28.4">1Ch 28:4</reference>). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency and lays down the principles on which a king in Israel must act. He was to possess certain indispensable requisites. He was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a type of Christ, a spiritual king, one of their brethren.

De 17:14-20. The Election and Duty of a King. 14. When thou... shalt say, I will set a king over me-- In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms (1Sa 8:7). Permission at length was granted, God reserving to Himself the nomination of the family and the person who should be elevated to the regal dignity (1Sa 9:15; 10:24; 16:12; 1Ch 28:4). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency and lays down the principles on which a king in Israel must act. He was to possess certain indispensable requisites. He was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a type of Christ, a spiritual king, one of their brethren.


<hi type="bold">15. thou mayest not set a stranger over thee, which is not thy brother--</hi>that is, by their free and voluntary choice. But God, in the retributions of His providence, did allow foreign princes to usurp the dominion (<reference osisRef="Jer.38.17">Jr 38:17</reference>; <reference osisRef="Matt.22.17">Mt 22:17</reference>).

15. thou mayest not set a stranger over thee, which is not thy brother-- that is, by their free and voluntary choice. But God, in the retributions of His providence, did allow foreign princes to usurp the dominion (Jr 38:17; Mt 22:17).


<hi type="bold">16. he shall not multiply horses to himself--</hi>The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importation of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consequent withdrawal of trust and confidence in God. (<reference osisRef="2Sam.8.4">2Sa 8:4</reference>; <reference osisRef="1Kgs.10.26">1Ki 10:26</reference>; <reference osisRef="2Chr.1.16">2Ch 1:16</reference>; 9:28; <reference osisRef="Isa.31.3">Is 31:3</reference>).

16. he shall not multiply horses to himself-- The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importation of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consequent withdrawal of trust and confidence in God. (2Sa 8:4; 1Ki 10:26; 2Ch 1:16; 9:28; Is 31:3).


<hi type="bold">17. Neither shall he multiply wives to himself, that his heart turn not away--</hi>There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation.

<hi type="bold">neither shall he greatly multiply ... silver and gold--</hi>that is, the kings were forbidden to accumulate money for private purposes.

17. Neither shall he multiply wives to himself, that his heart turn not away-- There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation. neither shall he greatly multiply... silver and gold-- that is, the kings were forbidden to accumulate money for private purposes.


<hi type="bold">18-20. he shall write him a copy of this law in a book--</hi>The original scroll of the ancient Scriptures was deposited in the sanctuary under the strict custody of the priests (see on <reference osisRef="Deut.31.26">De 31:26</reference>; <reference osisRef="2Kgs.22.8">2Ki 22:8</reference>). Each monarch, on his accession, was to be furnished with a true and faithful copy, which he was to keep constantly beside him, and daily peruse it, that his character and sentiments being cast into its sanctifying mould, he might discharge his royal functions in the spirit of faith and piety, of humility and a love or righteousness.

18-20. he shall write him a copy of this law in a book-- The original scroll of the ancient Scriptures was deposited in the sanctuary under the strict custody of the priests (see on De 31:26; 2Ki 22:8). Each monarch, on his accession, was to be furnished with a true and faithful copy, which he was to keep constantly beside him, and daily peruse it, that his character and sentiments being cast into its sanctifying mould, he might discharge his royal functions in the spirit of faith and piety, of humility and a love or righteousness.


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Deut.18.1-Deut.18.8">De 18:1-8</reference>. The Lord Is the Priests' and the Levites' Inheritance.</title>

<hi type="bold">1. The priests the Levites ... shall eat the offerings--</hi>As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.

CHAPTER 18 De 18:1-8. The Lord Is the Priests' and the Levites' Inheritance. 1. The priests the Levites... shall eat the offerings-- As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.


<hi type="bold">3. this shall be the priest's due from the people--</hi>All who offered sacrifices of thanksgiving or peace offerings (<reference osisRef="Lev.7.31-Lev.7.33">Le 7:31-33</reference>) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.

3. this shall be the priest's due from the people-- All who offered sacrifices of thanksgiving or peace offerings (Le 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.


<hi type="bold">6-8. if a Levite ... come with all the desire of his mind--</hi>It appears that the Levites served in rotation from the earliest times; but, from their great numbers, it was only at infrequent intervals they could be called into actual service. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wholly and continually to the sacred duties of the sanctuary, he was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (<reference osisRef="1Cor.9.13">1Co 9:13</reference>). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as all his brethren"--that is, a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of the established courses.

6-8. if a Levite... come with all the desire of his mind-- It appears that the Levites served in rotation from the earliest times; but, from their great numbers, it was only at infrequent intervals they could be called into actual service. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wholly and continually to the sacred duties of the sanctuary, he was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (1Co 9:13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as all his brethren"--that is, a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of the established courses.


<title type="x-s3"><reference osisRef="Deut.18.9-Deut.18.14">De 18:9-14</reference>. The Abominations of the Nations Are to Be Avoided.</title>

<hi type="bold">9-14. thou shalt not learn to do after the abominations of those nations--</hi>(See on <reference osisRef="Lev.18.21">Le 18:21</reference>; <reference osisRef="Lev.19.26">Le 19:26</reference>; <reference osisRef="Lev.19.31">Le 19:31</reference>; <reference osisRef="Lev.20.4">Le 20:4</reference>). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.

De 18:9-14. The Abominations of the Nations Are to Be Avoided. 9-14. thou shalt not learn to do after the abominations of those nations-- (See on Le 18:21; Le 19:26; Le 19:31; Le 20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.


<title type="x-s3"><reference osisRef="Deut.18.15-Deut.18.19">De 18:15-19</reference>. Christ the Prophet Is to Be Heard.</title>

<hi type="bold">15-19. The Lord thy God will raise up unto thee a prophet--</hi>The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" (<reference osisRef="Deut.18.20-Deut.18.22">De 18:20-22</reference>). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on <reference osisRef="Deut.34.10">De 34:10</reference>) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter (<reference osisRef="Acts.3.22">Ac 3:22</reference>, <reference osisRef="Acts.3.23">23</reference>), and by Stephen (<reference osisRef="Acts.7.37">Ac 7:37</reference>).

De 18:15-19. Christ the Prophet Is to Be Heard. 15-19. The Lord thy God will raise up unto thee a prophet-- The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" (De 18:20-22). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on De 34:10) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter (Ac 3:22, 23), and by Stephen (Ac 7:37).


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Deut.19.1-Deut.19.13">De 19:1-13</reference>. Of the Cities of Refuge.</title>

<hi type="bold">2. Thou shalt separate three cities for thee in the midst of thy land--</hi>Goelism, or the duty of the nearest kinsmen to avenge the death of a slaughtered relative, being the customary law of that age (as it still is among the Arabs and other people of the East), Moses incorporated it in an improved form with his legislative code. For the protection of the unintentional homicide, he provided certain cities of refuge--three had been destined for this purpose on the east of Jordan (<reference osisRef="Deut.4.41">De 4:41</reference>; <reference osisRef="Num.35.11">Nu 35:11</reference>); three were to be invested with the same privilege on the west of that river when Canaan should be conquered.

<hi type="bold">in the midst of thy land--</hi>in such a position that they would be conspicuous and accessible, and equidistant from the extremities of the land and from each other.

CHAPTER 19 De 19:1-13. Of the Cities of Refuge. 2. Thou shalt separate three cities for thee in the midst of thy land-- Goelism, or the duty of the nearest kinsmen to avenge the death of a slaughtered relative, being the customary law of that age (as it still is among the Arabs and other people of the East), Moses incorporated it in an improved form with his legislative code. For the protection of the unintentional homicide, he provided certain cities of refuge--three had been destined for this purpose on the east of Jordan (De 4:41; Nu 35:11); three were to be invested with the same privilege on the west of that river when Canaan should be conquered. in the midst of thy land-- in such a position that they would be conspicuous and accessible, and equidistant from the extremities of the land and from each other.


<hi type="bold">3. Thou shalt prepare thee a way--</hi>The roads leading to them were to be kept in good condition and the brooks or rivers to be spanned by good bridges; the width of the roads was to be thirty-two cubits; and at all the crossroads signposts were to be erected with the words, Mekeleth, Mekeleth, "refuge, refuge," painted on them.

<hi type="bold">divide the coasts of thy land ... into three parts--</hi>the whole extent of the country from the south to the north. The three cities on each side of Jordan were opposite to each other, "as two rows of vines in a vineyard" (see on <reference osisRef="Josh.20.7">Jos 20:7</reference>).

3. Thou shalt prepare thee a way-- The roads leading to them were to be kept in good condition and the brooks or rivers to be spanned by good bridges; the width of the roads was to be thirty-two cubits; and at all the crossroads signposts were to be erected with the words, Mekeleth, Mekeleth, "refuge, refuge," painted on them. divide the coasts of thy land... into three parts-- the whole extent of the country from the south to the north. The three cities on each side of Jordan were opposite to each other, "as two rows of vines in a vineyard" (see on Jos 20:7).


<hi type="bold">6-7. Lest the avenger of the blood pursue the slayer, while his heart is hot--</hi>This verse is a continuation of <reference osisRef="Deut.19.3">De 19:3</reference> (for <reference osisRef="Deut.19.4">De 19:4</reference>, <reference osisRef="Deut.19.5">5</reference>, which are explanatory, are in a parenthetical form), and the meaning is that if the kinsman of a person inadvertently killed should, under the impulse of sudden excitement and without inquiring into the circumstances, inflict summary vengeance on the homicide, however guiltless, the law tolerated such an act; it was to pass with impunity. But to prevent such precipitate measures, the cities of refuge were established for the reception of the homicide, that "innocent blood might not be shed in thy land" (<reference osisRef="Deut.19.10">De 19:10</reference>). In the case of premeditated murder (<reference osisRef="Deut.19.11">De 19:11</reference>, <reference osisRef="Deut.19.12">12</reference>), they afforded no immunity; but, if it were only manslaughter, the moment the fugitive was within the gates, he found himself in a safe asylum (<reference osisRef="Num.35.26-Num.35.28">Nu 35:26-28</reference>; <reference osisRef="Josh.20.6">Jos 20:6</reference>).

6-7. Lest the avenger of the blood pursue the slayer, while his heart is hot-- This verse is a continuation of De 19:3 (for De 19:4, 5, which are explanatory, are in a parenthetical form), and the meaning is that if the kinsman of a person inadvertently killed should, under the impulse of sudden excitement and without inquiring into the circumstances, inflict summary vengeance on the homicide, however guiltless, the law tolerated such an act; it was to pass with impunity. But to prevent such precipitate measures, the cities of refuge were established for the reception of the homicide, that "innocent blood might not be shed in thy land" (De 19:10). In the case of premeditated murder (De 19:11, 12), they afforded no immunity; but, if it were only manslaughter, the moment the fugitive was within the gates, he found himself in a safe asylum (Nu 35:26-28; Jos 20:6).


<hi type="bold">8-9. And if the Lord thy God enlarge thy coast--</hi>Three additional sanctuaries were to be established in the event of their territory extending over the country from Hermon and Gilead to the Euphrates (see <reference osisRef="Gen.15.18">Ge 15:18</reference>; <reference osisRef="Exod.23.31">Ex 23:31</reference>). But it was obscurely hinted that this last provision would never be carried into effect, as the Israelites would not fulfil the conditions, namely, "that of keeping the commandments, to love the Lord, and walk ever in his ways." In point of fact, although that region was brought into subjection by David and Solomon, we do not find that cities of refuge were established; because those sovereigns only made the ancient inhabitants tributary, instead of sending a colony of Israelites to possess it. The privilege of sanctuary cities, however, was given only for Israelites; and besides, that conquered territory did not remain long under the power of the Hebrew kings.

8-9. And if the Lord thy God enlarge thy coast-- Three additional sanctuaries were to be established in the event of their territory extending over the country from Hermon and Gilead to the Euphrates (see Ge 15:18; Ex 23:31). But it was obscurely hinted that this last provision would never be carried into effect, as the Israelites would not fulfil the conditions, namely, "that of keeping the commandments, to love the Lord, and walk ever in his ways." In point of fact, although that region was brought into subjection by David and Solomon, we do not find that cities of refuge were established; because those sovereigns only made the ancient inhabitants tributary, instead of sending a colony of Israelites to possess it. The privilege of sanctuary cities, however, was given only for Israelites; and besides, that conquered territory did not remain long under the power of the Hebrew kings.


<title type="x-s3"><reference osisRef="Deut.19.14">De 19:14</reference>. The Landmark Is Not to Be Removed.</title>

<hi type="bold">14. Thou shalt not remove thy neighbour's landmark, which they of old have set in thine inheritance--</hi>The state of Palestine in regard to enclosures is very much the same now as it has always been. Though gardens and vineyards are surrounded by dry-stone walls or hedges of prickly pear, the boundaries of arable fields are marked by nothing but by a little trench, a small cairn, or a single erect stone, placed at certain intervals. It is manifest that a dishonest person could easily fill the gutter with earth, or remove these stones a few feet without much risk of detection and so enlarge his own field by a stealthy encroachment on his neighbor's. This law, then, was made to prevent such trespasses.

De 19:14. The Landmark Is Not to Be Removed. 14. Thou shalt not remove thy neighbour's landmark, which they of old have set in thine inheritance-- The state of Palestine in regard to enclosures is very much the same now as it has always been. Though gardens and vineyards are surrounded by dry-stone walls or hedges of prickly pear, the boundaries of arable fields are marked by nothing but by a little trench, a small cairn, or a single erect stone, placed at certain intervals. It is manifest that a dishonest person could easily fill the gutter with earth, or remove these stones a few feet without much risk of detection and so enlarge his own field by a stealthy encroachment on his neighbor's. This law, then, was made to prevent such trespasses.


<title type="x-s3"><reference osisRef="Deut.19.15">De 19:15</reference>. Two Witnesses Required.</title>

<hi type="bold">15. One witness shall not rise up against a man for any iniquity--</hi>The following rules to regulate the admission of testimony in public courts are founded on the principles of natural justice. A single witness shall not be admitted to the condemnation of an accused person.

De 19:15. Two Witnesses Required. 15. One witness shall not rise up against a man for any iniquity-- The following rules to regulate the admission of testimony in public courts are founded on the principles of natural justice. A single witness shall not be admitted to the condemnation of an accused person.


<title type="x-s3"><reference osisRef="Deut.19.16-Deut.19.21">De 19:16-21</reference>. Punishment of a False Witness.</title>

16-21. But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on <reference osisRef="Exod.21.23">Ex 21:23</reference>; see also <reference osisRef="Lev.24.20">Le 24:20</reference>). <chapter eID="Deut.19"/>

De 19:16-21. Punishment of a False Witness. 16-21. But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Ex 21:23; see also Le 24:20).


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Deut.20.1-Deut.20.20">De 20:1-20</reference>. The Priests' Exhortation to Encourage the People to Battle.</title>

<hi type="bold">1. When thou goest out to battle against thine enemies--</hi>In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.

CHAPTER 20 De 20:1-20. The Priests' Exhortation to Encourage the People to Battle. 1. When thou goest out to battle against thine enemies-- In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.


<hi type="bold">2-4. when ye are come nigh unto the battle, that the priest shall approach and speak unto the people--</hi>Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (<reference osisRef="Num.10.9">Nu 10:9</reference>; <reference osisRef="Num.31.6">31:6</reference>), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (<reference osisRef="Deut.20.3">De 20:3</reference>, <reference osisRef="Deut.20.4">4</reference>) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.

2-4. when ye are come nigh unto the battle, that the priest shall approach and speak unto the people-- Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (Nu 10:9; 31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (De 20:3, 4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.


<hi type="bold">5-8. And the officers shall speak unto the people--</hi>literally, Shoterim, who are called "scribes" or "overseers" (<reference osisRef="Exod.5.6">Ex 5:6</reference>). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (<reference osisRef="2Chr.26.11">2Ch 26:11</reference>). This proclamation (<reference osisRef="Deut.20.5-Deut.20.8">De 20:5-8</reference>) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (<reference osisRef="Neh.12.27">Ne 12:27</reference>); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat.

5-8. And the officers shall speak unto the people-- literally, Shoterim, who are called "scribes" or "overseers" (Ex 5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (2Ch 26:11). This proclamation (De 20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Ne 12:27); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat.


<hi type="bold">9. they shall make captains of the armies to lead the people--</hi>When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.

9. they shall make captains of the armies to lead the people-- When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.


<hi type="bold">10-20. When thou comest nigh unto a city to fight against it, then proclaim peace unto it--</hi>An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (<reference osisRef="Deut.20.17">De 20:17</reference>, <reference osisRef="Deut.20.18">18</reference>). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [De 20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (<reference osisRef="Deut.20.13">De 20:13</reference>, <reference osisRef="Deut.20.14">14</reference>). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations.

10-20. When thou comest nigh unto a city to fight against it, then proclaim peace unto it-- An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (De 20:17, 18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [De 20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (De 20:13, 14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Deut.21.1-Deut.21.9">De 21:1-9</reference>. Expiation of Uncertain Murder.</title>

<hi type="bold">1-6. If one be found slain ... lying in the field, and it be not known who hath slain him--</hi>The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence--the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.

CHAPTER 21 De 21:1-9. Expiation of Uncertain Murder. 1-6. If one be found slain... lying in the field, and it be not known who hath slain him-- The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence--the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.


<title type="x-s3"><reference osisRef="Deut.21.10-Deut.21.23">De 21:10-23</reference>. The Treatment of a Captive Taken to Wife.</title>

<hi type="bold">10-14. When thou goest to war ... and seest among the captives a beautiful woman ... that thou wouldest have her to thy wife--</hi>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.

De 21:10-23. The Treatment of a Captive Taken to Wife. 10-14. 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.


<hi type="bold">15-17. If a man have two wives, one beloved, and another hated--</hi>In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense--"hers that was hated," not "hers that is hated"; evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, does not here legislate upon the case of a man who has two wives at the same time, but on that of a man who has married twice in succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, who was hated, was dead, and the second wife, the favorite, was alive; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized.

15-17. If a man have two wives, one beloved, and another hated-- In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense--"hers that was hated," not "hers that is hated"; evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, does not here legislate upon the case of a man who has two wives at the same time, but on that of a man who has married twice in succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, who was hated, was dead, and the second wife, the favorite, was alive; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized.


<hi type="bold">18-21. If a man have a stubborn and rebellious son--</hi>A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppose that they would not both agree to a criminal information against their son except from absolute necessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as such a person would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed [Le 24:23]; for parents are considered God's representatives and invested with a portion of his authority over their children.

18-21. If a man have a stubborn and rebellious son-- A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppose that they would not both agree to a criminal information against their son except from absolute necessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as such a person would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed [Le 24:23]; for parents are considered God's representatives and invested with a portion of his authority over their children.


<hi type="bold">22-23. if a man have committed a sin ... and thou hang him on a tree--</hi>Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land. <chapter eID="Deut.21"/>

22-23. if a man have committed a sin... and thou hang him on a tree-- Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land.


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Deut.22.1-Deut.22.4">De 22:1-4</reference>. Of Humanity toward Brethren.</title>

<hi type="bold">1. Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them, &c.--</hi>"Brother" is a term of extensive application, comprehending persons of every description; not a relative, neighbor, or fellow countryman only, but any human being, known or unknown, a foreigner, and even an enemy (<reference osisRef="Exod.23.4">Ex 23:4</reference>). The duty inculcated is an act of common justice and charity, which, while it was taught by the law of nature, was more clearly and forcibly enjoined in the law delivered by God to His people. Indifference or dissimulation in the circumstances supposed would not only be cruelty to the dumb animals, but a violation of the common rights of humanity; and therefore the dictates of natural feeling, and still more the authority of the divine law, enjoined that the lost or missing property of another should be taken care of by the finder, till a proper opportunity occurred of restoring it to the owner.

CHAPTER 22 De 22:1-4. Of Humanity toward Brethren. 1. Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them, &c.-- "Brother" is a term of extensive application, comprehending persons of every description; not a relative, neighbor, or fellow countryman only, but any human being, known or unknown, a foreigner, and even an enemy (Ex 23:4). The duty inculcated is an act of common justice and charity, which, while it was taught by the law of nature, was more clearly and forcibly enjoined in the law delivered by God to His people. Indifference or dissimulation in the circumstances supposed would not only be cruelty to the dumb animals, but a violation of the common rights of humanity; and therefore the dictates of natural feeling, and still more the authority of the divine law, enjoined that the lost or missing property of another should be taken care of by the finder, till a proper opportunity occurred of restoring it to the owner.


<title type="x-s3"><reference osisRef="Deut.22.5-Deut.22.12">De 22:5-12</reference>. The Sex to Be Distinguished by Apparel.</title>

<hi type="bold">5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment--</hi>Though disguises were assumed at certain times in heathen temples, it is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden; for the adoption of the habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering softness and effeminacy in the man, impudence and boldness in the woman as well as levity and hypocrisy in both; and, in short, it opens the door to an influx of so many evils that all who wear the dress of another sex are pronounced "an abomination unto the Lord."

De 22:5-12. The Sex to Be Distinguished by Apparel. 5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment-- Though disguises were assumed at certain times in heathen temples, it is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden; for the adoption of the habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering softness and effeminacy in the man, impudence and boldness in the woman as well as levity and hypocrisy in both; and, in short, it opens the door to an influx of so many evils that all who wear the dress of another sex are pronounced "an abomination unto the Lord."


<hi type="bold">6-7. If a bird's nest chance to be before thee--</hi>This is a beautiful instance of the humanizing spirit of the Mosaic law, in checking a tendency to wanton destructiveness and encouraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept; for, as birds are well known to serve important uses in the economy of nature, the extirpation of a species, whether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a climate which produced poisonous snakes and scorpions; and the deserts and mountains would have been overrun with them as well as immense swarms of flies, locusts, mice, and vermin of various kinds if the birds which fed upon them were extirpated [Michaelis]. Accordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the propagation of the species, while the taking of the brood occasionally was permitted as a check to too rapid an increase.

6-7. If a bird's nest chance to be before thee-- This is a beautiful instance of the humanizing spirit of the Mosaic law, in checking a tendency to wanton destructiveness and encouraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept; for, as birds are well known to serve important uses in the economy of nature, the extirpation of a species, whether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a climate which produced poisonous snakes and scorpions; and the deserts and mountains would have been overrun with them as well as immense swarms of flies, locusts, mice, and vermin of various kinds if the birds which fed upon them were extirpated [Michaelis]. Accordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the propagation of the species, while the taking of the brood occasionally was permitted as a check to too rapid an increase.


<hi type="bold">8. thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence--</hi>The tops of houses in ancient Judea, as in the East still, were flat, being composed of branches or twigs laid across large beams, and covered with a cement of clay or strong plaster. They were surrounded by a parapet breast high. In summer the roof is a favorite resort for coolness, and accidents would frequently happen from persons incautiously approaching the edge and falling into the street or court; hence it was a wise and prudent precaution in the Jewish legislator to provide that a stone balustrade or timber railing round the roof should form an essential part of every new house.

8. thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence-- The tops of houses in ancient Judea, as in the East still, were flat, being composed of branches or twigs laid across large beams, and covered with a cement of clay or strong plaster. They were surrounded by a parapet breast high. In summer the roof is a favorite resort for coolness, and accidents would frequently happen from persons incautiously approaching the edge and falling into the street or court; hence it was a wise and prudent precaution in the Jewish legislator to provide that a stone balustrade or timber railing round the roof should form an essential part of every new house.


<hi type="bold">9. Thou shalt not sow thy vineyard with divers seeds--</hi>(See on <reference osisRef="Lev.19.19">Le 19:19</reference>).

9. Thou shalt not sow thy vineyard with divers seeds-- (See on Le 19:19).


<hi type="bold">10. Thou shalt not plough with an ox and an ass together--</hi>Whether this association, like the mixture of seeds, had been dictated by superstitious motives and the prohibition was symbolical, designed to teach a moral lesson (<reference osisRef="2Cor.6.14">2Co 6:14</reference>), may or may not have been the case. But the prohibition prevented a great inhumanity still occasionally practised by the poorer sort in Oriental countries. An ox and ass, being of different species and of very different characters, cannot associate comfortably, nor unite cheerfully in drawing a plough or a wagon. The ass being much smaller and his step shorter, there would be an unequal and irregular draft. Besides, the ass, from feeding on coarse and poisonous weeds, has a fetid breath, which its yoke fellow seeks to avoid, not only as poisonous and offensive, but producing leanness, or, if long continued, death; and hence, it has been observed always to hold away its head from the ass and to pull only with one shoulder.

10. Thou shalt not plough with an ox and an ass together-- Whether this association, like the mixture of seeds, had been dictated by superstitious motives and the prohibition was symbolical, designed to teach a moral lesson (2Co 6:14), may or may not have been the case. But the prohibition prevented a great inhumanity still occasionally practised by the poorer sort in Oriental countries. An ox and ass, being of different species and of very different characters, cannot associate comfortably, nor unite cheerfully in drawing a plough or a wagon. The ass being much smaller and his step shorter, there would be an unequal and irregular draft. Besides, the ass, from feeding on coarse and poisonous weeds, has a fetid breath, which its yoke fellow seeks to avoid, not only as poisonous and offensive, but producing leanness, or, if long continued, death; and hence, it has been observed always to hold away its head from the ass and to pull only with one shoulder.


<hi type="bold">11. thou shalt not wear a garment of divers sorts--</hi>The essence of the crime (<reference osisRef="Zeph.1.8">Zep 1:8</reference>) consisted, not in wearing a woollen and a linen robe, but in the two stuffs being woven together, according to a favorite superstition of ancient idolaters (see on <reference osisRef="Lev.19.19">Le 19:19</reference>).

11. thou shalt not wear a garment of divers sorts-- The essence of the crime (Zep 1:8) consisted, not in wearing a woollen and a linen robe, but in the two stuffs being woven together, according to a favorite superstition of ancient idolaters (see on Le 19:19).


<hi type="bold">12. thou shalt make thee fringes upon the four quarters--</hi>or, according to some eminent biblical interpreters, tassels on the coverlet of the bed. The precept is not the same as <reference osisRef="Num.15.38">Nu 15:38</reference>.

12. thou shalt make thee fringes upon the four quarters-- or, according to some eminent biblical interpreters, tassels on the coverlet of the bed. The precept is not the same as Nu 15:38.


<hi type="bold">13-30. If a man take a wife, &c.--</hi>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]. <chapter eID="Deut.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].


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Deut.23.1-Deut.23.25">De 23:1-25</reference>. Who May and Who May Not Enter into the Congregation.</title>

<hi type="bold">1-3. He that is wounded ..., shall not enter into the congregation of the Lord--</hi>"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.

CHAPTER 23 De 23:1-25. Who May and Who May Not Enter into the Congregation. 1-3. 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.


<hi type="bold">9-14. When the host goeth forth against thine enemies, then keep thee from every wicked thing--</hi>from the excesses incident to camp life, as well as from habits of personal neglect and impurity.

9-14. When the host goeth forth against thine enemies, then keep thee from every wicked thing-- from the excesses incident to camp life, as well as from habits of personal neglect and impurity.


<hi type="bold">15-16. Thou shalt not deliver unto his master the servant which has escaped from his master unto thee--</hi>evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.

15-16. Thou shalt not deliver unto his master the servant which has escaped from his master unto thee-- evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.


<hi type="bold">19-20. Thou shalt not lend upon usury to thy brother ... Unto a stranger thou mayest lend upon usury--</hi>The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.

19-20. Thou shalt not lend upon usury to thy brother... Unto a stranger thou mayest lend upon usury-- The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.


<hi type="bold">21-22. When thou shalt vow a vow--</hi>(See on <reference osisRef="Num.30.2">Nu 30:2</reference>).

21-22. When thou shalt vow a vow-- (See on Nu 30:2).


<hi type="bold">24-25. When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure--</hi>Vineyards, like cornfields mentioned in the next verse [De 23:25], were often unenclosed. In vine-growing countries grapes are amazingly cheap; and we need not wonder, therefore, that all within reach of a person's arm, was free; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to the poor and wayfaring man. <chapter eID="Deut.23"/>

24-25. When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure-- Vineyards, like cornfields mentioned in the next verse [De 23:25], were often unenclosed. In vine-growing countries grapes are amazingly cheap; and we need not wonder, therefore, that all within reach of a person's arm, was free; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to the poor and wayfaring man.