Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water:
Thy stranger that is in thy camp. This term included all classes of foreign servants, whether bought with money (Exodus 12:44) or taken in war, and the children of such persons who could no longer be reckoned Gentiles, and were introduced by circumcision into the national privileges of Israel.
From the hewer of thy wood unto the drawer of thy water. The reference at so early a period to such a class of menial labourers determines them to have belonged to the Egyptians who accompanied the camp from Egypt, and though, of course, originally pagan, were now, in the appointed way, incorporated with Israel.
In enumerating all the various classes of which the Israelite population was composed, Moses begins with the 'heads of tribes' and ends with 'the hewers of wood and drawers of water,' as constituting the lowest grade in the social ladder. Water was generally drawn from the well for the daily use of each family by some member of the household, and was not always reckoned a menial employment (Genesis 24:19; Genesis 29:10; Exodus 2:17; John 4:7). A special class, we know, was organized in Canaan for providing very large and constant supplies of water, needed in the various services of the sanctuary (Joshua 9:21); and that they were considered drudges is evident from their being always associated with 'hewers of wood,' whose work is of a heavy, exhausting description.
This division of labour was found necessary at a very early period, 'because the exceptional position which the Israelites then occupied, and the special geographical features presented by the desert, required a special organization for the supply of the necessary fluid, which having, under a scorching sun, to be drawn from deep, hollow, or subterranean reservoirs, the covering of which had to be removed and again replaced, and which had occasionally to be transported long distances, must have been exceedingly fatiguing-still more so than the cutting of trees or the gathering of fire-wood' (Benisch, 'Colenso's Objections Examined,' p. 57).
All were addressed through their representatives or leaders, and called to renew the Sinaitic covenant. This is evident from Deuteronomy 29:14, where mention is expressly made of those absent as well as those present-not only of the living, but also of future generations (Deuteronomy 29:25). None of them were allowed to consider themselves as exempt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading its noxious seed and corrupt influence all around (cf. Hebrews 12:15).
It was of the greatest consequence thus to reach the heart and conscience of everyone; for some might delude themselves with the vain idea that, by taking the oath (Deuteronomy 29:12) by which they engaged themselves in covenant with God, they would secure its blessings; and even though they should not rigidly adhere to His worship and commands, but follow the devices and inclinations of their own hearts х bishriruwt (H8307) libiy (H3820) 'eeleek (H1980), though I walk in the hardness or stubbornness of my heart], yet that He would wink at such liberties and not punish them.
It was of the greatest consequence to impress all with the strong and abiding conviction, that while the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for trans gressers, the infliction of which would be as certain as lasting and severe. This was the advantage contemplated in the law being rehearsed a second time.