Chapter XXIV
aovised by wicked men as an assistant in committing crimes which they have meditated. [Horne.]
Ver. 1-22. Of Divorces. 1. Wlien a man Iiath taken a wife, and married iier, and it come to pass that she tlnd no favour in his eyes—It appears tliat the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt. [Lane.] The usage being too deep-rooted to be soon or easily abolished, was tolerated by Moses (Matthew 19. 8), but it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to tlie permitted system-, viz.: 1st. That the act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance ; and 2d. That, in the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her. 5. When a man hath taken a new wife, he shall not go to war—This law of exemption was founded on good policy, and was favourable to matrimony, as it afforded a full opportunity for the affections of the newly-married pair being more firmly engaged, and it diminished or removed occasions for tlie divorces just mentioned. 6. No man shall take the nether or the upper millstone to pledge—The " upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was foiuided on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision. 7. If a man be found stealing any of Ills brethren—(See on Exodus 21. 16.) 8, 9. Take herd in tlie plague of leprosy—(See on Leviticus 13. H.) 10-13. AVhen thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge—Tlie course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the hyke or plaid they have worn during the day. 14, 15. Thou shall not oppress a hired servant that is poor and needy—Hired servants in the East are paid at the close of the day ; and for a master to defraud the labourer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to sullering, and was therefore an injustice to be avoided (Leviticus 10. l;>). 16-lH. The fathers shall not be put to death for the children-The rule was addressed for the guidance of magistrates, and it established the efiuit-
Ver. 1-26. Who may and who may not Enter into THE Congregation. 1. He that is wounded, <S:c., sUall not enter into tine congregation of the Lord—" To enter Into tlie congregation of tlie Lord" means either admission to public lionours and offices in tlie Cliurcli and State of Israel, or, in tlie case of foreigners, incorporation with that nation by marriage. Tlie 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 :— 1st, Eunuchs-
it was a very ancient practice for parents in the East by various arts to mutilate their children, with a view of training them for service in the houses of the great. 2d, 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. 3d, Ammonites and Moabites were excluded—for without provocation they combined to engage a soothsayer to curse the Israelites ; and further endeavoured, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God. even to tlie tenth generation shall they not enter—Many eminent writers think that this law of exclusion was applicable only to males; at all events that a defini e is used for an indelinite number (Nehemiah 13. 1; Ruth 4. lU; 2 Kings 10. 2). Many of tlie Israelites being established on the east side of Jordan in the immediate neighbourhood of tliose people, God raised this partitionwall lietween tliem to prevent the consequences of evil communications. 4th, More favour was to be shown to Edomites and Egyptians—to the former from their near relationship to Israel ; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Exodus 12. 3(1). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full riglits of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulncss of all tlie persecution and
ill services sustained from those two nations. 9-14. When the host goetli forth ngninst tliine enemies, keep thee from every wicked tiling—From the excesses incident to camp life, as well as from habits of personal neglect and impurity. 15, 10. Thou slialt not deliver unto his master the servant ^vhicli has escai>ed from hi3 master unto thee—Evidently .a servant of tlie Cauaanites or some of the neighbouring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel. 19, 30. Thou shnlt not lend uiion usury to thy lu-other
,able principle that none sliould lie responsilile for the crimes of otiiers. 19-r44. AVhen thou cutlest down thine harvest in thy tield—The grain, pulled up by the roots or cut down witli a siekl(>, was laid In Imise sheaves;
th(> fiuilol the olive was obtained by striking the branches with long poles, and the grape clusters, severed by a hook, wer(^ gathered in the hands of the vintager. Here is a beneficent provision for ttie jioor. Every forgotten sheaf
. . . Unto a stranger thou iimyest l» iid upon usury The Israelites lived in a siiniile state of society, and hence they were enc luraged to lend to each other in a friendly way, witliout any hope of gain. Hut the case wasdilTerent Witii foieigneis, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be exiTRcted to pay interest on their loans. Besides, the distinction was admirably conducive to keeping tlie Israelites separate from tlie rest of the worhl. MX, When thou voivest a vow—(See on Numbers .'!(). 2.) J85. Wlieii tliou comest into thy neighbour's vineyard, then thou mnyest eat grapes thy flll at tliliie own plcinsure—Vine.Nards, like corn-fields mentioned in the next ver.se, were often unenclosed. In vine-growing countries grapes are amazingly cheap ; and we need not wonder, therefore, that all within reach of a passenger's
in the harvest-thdd was to lie ; the olive tree was not to be beaten a second time; nor gleaning grapes to be gath-
ered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.