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Those Excluded from the Assembly23 No one whose testicles are crushed or whose penis is cut off shall be admitted to the assembly of the L ord. 2 Those born of an illicit union shall not be admitted to the assembly of the L ord. Even to the tenth generation, none of their descendants shall be admitted to the assembly of the L ord. 3 No Ammonite or Moabite shall be admitted to the assembly of the L ord. Even to the tenth generation, none of their descendants shall be admitted to the assembly of the L ord, 4because they did not meet you with food and water on your journey out of Egypt, and because they hired against you Balaam son of Beor, from Pethor of Mesopotamia, to curse you. 5(Yet the L ord your God refused to heed Balaam; the L ord your God turned the curse into a blessing for you, because the L ord your God loved you.) 6You shall never promote their welfare or their prosperity as long as you live. 7 You shall not abhor any of the Edomites, for they are your kin. You shall not abhor any of the Egyptians, because you were an alien residing in their land. 8The children of the third generation that are born to them may be admitted to the assembly of the L ord. Sanitary, Ritual, and Humanitarian Precepts9 When you are encamped against your enemies you shall guard against any impropriety. 10 If one of you becomes unclean because of a nocturnal emission, then he shall go outside the camp; he must not come within the camp. 11When evening comes, he shall wash himself with water, and when the sun has set, he may come back into the camp. 12 You shall have a designated area outside the camp to which you shall go. 13With your utensils you shall have a trowel; when you relieve yourself outside, you shall dig a hole with it and then cover up your excrement. 14Because the L ord your God travels along with your camp, to save you and to hand over your enemies to you, therefore your camp must be holy, so that he may not see anything indecent among you and turn away from you. 15 Slaves who have escaped to you from their owners shall not be given back to them. 16They shall reside with you, in your midst, in any place they choose in any one of your towns, wherever they please; you shall not oppress them. 17 None of the daughters of Israel shall be a temple prostitute; none of the sons of Israel shall be a temple prostitute. 18You shall not bring the fee of a prostitute or the wages of a male prostitute into the house of the L ord your God in payment for any vow, for both of these are abhorrent to the L ord your God. 19 You shall not charge interest on loans to another Israelite, interest on money, interest on provisions, interest on anything that is lent. 20On loans to a foreigner you may charge interest, but on loans to another Israelite you may not charge interest, so that the L ord your God may bless you in all your undertakings in the land that you are about to enter and possess. 21 If you make a vow to the L ord your God, do not postpone fulfilling it; for the L ord your God will surely require it of you, and you would incur guilt. 22But if you refrain from vowing, you will not incur guilt. 23Whatever your lips utter you must diligently perform, just as you have freely vowed to the L ord your God with your own mouth. 24 If you go into your neighbor’s vineyard, you may eat your fill of grapes, as many as you wish, but you shall not put any in a container. 25 If you go into your neighbor’s standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain. New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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22. But if thou shalt forbear to vow. He confirms what he said, that they would be guilty before God who have broken their promises to Him, because no necessity compelled them to promise, and consequently that their guilt was doubled, inasmuch as they chose rather to sin when it was at their option not to vow. Thus Peter, reproving the faithlessness of Ananias and Sapphira, says, 314314 It will be seen that C. paraphrases, and does not quote literally the words of St. Peter. "Who hath compelled you to lie to the Holy Ghost? was not the field your own, which you might have retained? but now to defraud God of part of the price, is impious hypocrisy.” Meanwhile God indirectly inculcates sobriety in vowing, when He discharges them from it as a duty; as if He had reminded them, that there was no reason why they should incur guilt by idly promising what He does not require. And surely nothing is wiser than to be very sparing of vows; since those who run into them inconsiderately, either presently repent of them, or else pay them in a servile manner, as if it were a task to which they are driven by force, and not without annoyance and disgust, and thus destroy the grace of the act. As to the words, “that which is gone out of thy lips,” they do not refer to the ceremony, on which the Jew’s as usual too unscrupulously insist; but He puts a restraint by them on vowing, to which we are of ourselves but too much inclined. Whence it is said in Psalm 66:13, 14, "I will go into thy house with burnt-offerings; I will pay these my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble;" although the Prophet intimates that in his sore straits he had always retained his composure and presence of mind, so as expressly to implore God’s help, and to manifest his constancy and confidence by making vows, still it is signified at the same time that he did not precipitately utter empty words, but spoke with serious reflection. And indeed since the tongue of many is too voluble, and goes before their heart, the main obligation of vows is not to be sought in the act of their utterance; but, to make them truly complete, a mutual agreement is required between the heart and tongue. The same expression will often occur again; and its repetition shews that it is meant to remove the scruples of the weak, lest 315315 “Afin qu’ils ne se forgent point un remors de conscience, si tost qu’il leur sera renu en fantaste de vouer;” lest they should conceive a remorse of conscience, as soon as they shall have taken a fancy to make a vow. — Fr. as soon as any desire to vow shall have entered their minds, they should fancy that it imposes a religious obligation. We know that among heathen nations, in the solemn dedication of their temples, a priest was appointed who should 316316 “Pour dicter, et suggerer les mots;” to dictate and suggest the words. “Mos erat, ut in exsecrationibus, et devotionibus, in foederibus, in dedicationibus, in votis, juramentis et aliis hujusmodi, certa verba adhiberentur (quod carmen dicebatur) a quibus ne minimum quidem licebat discedere. Itaque ne quo in verbo peccaretur, praesto erat pontilex, aut sacerdos, qui vel memoriter, vel de scripto dictabat, quae dicenda erant. Liv. 8:9; 31:17; Val. Max. 4:1, 10,” etc. — Facciolati in voce Praeco first recite the words; by which ceremony they were reminded that nothing is duly offered to God except He Himself should dictate it, as it were. I allow that this reason was but little considered by them; nevertheless, by their example, God would condemn all levity, or inconsiderate fervor in sacred offerings. |