DEUTERONOMY CHAPTER 23 Who are to be excluded from the congregation, Deuteronomy 23:1-6. An Edomite and Egyptian not to be abhorred, and why, Deuteronomy 23:7,8. No uncleanness to be in the camp, Deuteronomy 23:9-14. No filthiness, Deuteronomy 23:17. No abominable sacrifice must be, Deuteronomy 23:18. No usury, but to strangers, Deuteronomy 23:19,20. Vows must be kept, Deuteronomy 23:21-23. The liberty that was lawful in their neighbour's field or vineyard, Deuteronomy 23:24,25. Heb. wounded by compression, or attrition, or contusion, to wit, of the stones, which was the course the Gentiles took with infants to make them eunuchs. And these eunuchs and bastards, Deuteronomy 23:2, seem to be not only those of other nations, as some understand it, without any foundation for such restriction, but also of the Israelites; the reason of this law being the same in all, to wit, that God would bring into disgrace those heathenish practices of making eunuchs, and getting bastards, which doubtless he would especially do among his own people. Shall not enter into the congregation of the Lord; which phrase cannot be understood so that they might not come into the church, or holy assemblies, to worship God, to pray, or hear, &c., because proselytes of any nation, being admitted to common church privileges, no less than the Jews, (as is evident from Exodus 12:48 Leviticus 22:18 Numbers 9:14, Numbers 15:15) it were absurd to think that any of the Israelites, for such a natural or involuntary defect, should be shut out from all God's ordinances; nor so that they were to be put out of the muster-roll of God's people, or to lose the privileges common to all Israelites, to wit, the benefit of the year of release or jubilee, which it is not probable the Israelites were to forfeit merely for this unculpable imperfection; but either,
1. That they should not be incorporated into the body of Israel by marriage; for so this phrase may seem to have been understood by the whole congregation of Israel, Nehemiah 13:1-3 23-25; although at that time the government was in part in the hands of such persons as are here mentioned, Deuteronomy 23:3, or of their children, seeing it is apparent from Ezr 10 that many priests and Levites and other officers and rulers of Israel were married to strange women, whose issue are by this law excluded from all share in the government, and for that, among other reasons, Nehemiah separated them from Israel by virtue of the law here following. Or,
2. That they should not be admitted to honours and offices either in the church or commonwealth of Israel; and so the congregation of the Lord doth not here signify, as commonly it doth, the body of the people, but the society of the elders or rulers of the people, who, as they represent the whole congregation, and act in their name, and for their service and good, so they are sometimes called by the name of the congregation, as Numbers 35:12 24 25 Jos 20:6,9 1 Kings 8:5, compared with Deuteronomy 23:1-3; and 1 Chronicles 13:1,2,4 29:1,10,20, compared with 1 Chronicles 28:1, 1 Chronicles 29:6; and of the congregation of God, as it is in the Hebrew of Psalms 82:1. Howsoever, seeing they are oft called the congregation, they may very well be called in a special manner the congregation of the Lord, because they were appointed by God, and act in his name and stead, and for his work and service, and did also oft assemble near the tabernacle, where God was eminently present. Add to this, that the Hebrew word kahal generally signifies a congregation or company of men met together; and therefore this cannot so conveniently be meant of all the body of the people, which could never meet in one place, but of the chief rulers, which frequently did so. Nor is it strange that eunuchs are excluded from government, partly because such persons are commonly observed to want that courage which is necessary for a governor, Exodus 18:21; and partly because as such persons ordinarily were despicable, so the office and authority in their hands was likely to be exposed to the same contempt.