Deuteronomy 23:10
If there be among you any man, that is not clean by reason of uncleanness that chances him by night, then shall he go abroad out of the camp, he shall not come within the camp:
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23:9-14 The camp of the Lord must have nothing offensive in it. If there must be this care taken to preserve the body clean, much more should we be careful to keep the mind pure.The whole passage refers not to the encampments of the nation while passing from Egypt through the wilderness, but to future warlike expeditions seat out from Canaan. 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. Of which uncleanness see Leviticus 15:4,16,17; or by uncleanness of any like kind; one kind being here, as oft, put for all.

He shall go out of the camp.

Quest. Why doth this uncleanness oblige a man to go out of the camp, when it did not oblige him to such a removal, Le 15?

Answ. 1. It is not unreasonable if they were obliged to greater strictness and purity when they were undertaking so difficult and dangerous a work.

2. There is a manifest reason of the difference, because in their houses they had private chambers, where they could in such cases keep themselves from converse with others; whereas in the camp their conveniencies were so small, and their occasions of action so many, that it was very hard for his fellow soldiers that continued with him in the same tent, or part of the camp, to avoid the touching of him, which yet was infectious, Leviticus 15:7,22. If there be among you any man that is not clean,.... Any unclean person in the army, that was even ceremonially unclean in any of the instances the law makes so, one of which put for the rest is mentioned:

by reason of uncleanness that chanceth him by night; through pollution by a nocturnal flux, as the Septuagint version, or a gonorrhoea, an involuntary one, occasioned by impure thoughts and imaginations in dreams; the same case as in Leviticus 15:16.

then shall he go abroad out of the camp; out of the army, lest others should be defiled by such; they not having houses to retire to, and chambers to keep themselves in separate from others, as when at home:

he shall not come within the camp; that is, not till he has done what is prescribed him in the next verse. Jarchi says, he might not come into the camp of the Levites, and much less into the camp of God.

If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp:
Also no Ammonite or Moabite was to be received, not even in the tenth generation; not, however, because their forefathers were begotten in incest (Genesis 19:30.), as Knobel supposes, but on account of the hostility they had manifested to the establishment of the kingdom of God. Not only had they failed to give Israel a hospitable reception on its journey (see at Deuteronomy 2:29), but they (viz., the king of the Moabites) had even hired Balaam to curse Israel. In this way they had brought upon themselves the curse which falls upon all those who curse Israel, according to the infallible word of God (Genesis 12:3), the truth of which even Balaam was obliged to attest in the presence of Balak (Numbers 24:9); although out of love to Israel the Lord turned the curse of Balaam into a blessing (cf. Numbers 22-24). For this reason Israel was never to seek their welfare and prosperity, i.e., to make this an object of its care ("to seek," as in Jeremiah 29:7); not indeed from personal hatred, for the purpose of repaying evil with evil, since this neither induced Moses to publish the prohibition, nor instigated Ezra when he put the law in force, by compelling the separation of all Ammonitish, Moabitish, and Canaanitish wives from the newly established congregation in Jerusalem (Ezra 9:12). How far Moses was from being influenced by such motives of personal or national revenge is evident, apart from the prohibition in Deuteronomy 2:9 and Deuteronomy 2:19 against making war upon the Moabites and Ammonites, from the command which follows in Deuteronomy 23:8 and Deuteronomy 23:9 with reference to the Edomites and Egyptians. These nations had also manifested hostility to the Israelites. Edom had come against them when they desired to march peaceably through his land (Numbers 20:18.), and the Pharaohs of Egypt had heavily oppressed them. Nevertheless, Israel as to keep the bond of kindred sacred ("he is thy brother"), and not to forget in the case of the Egyptians the benefits derived from their sojourn in their land. Their children might come into the congregation of the Lord in the third generation, i.e., the great-grandchildren of Edomites of Egyptians, who had lived as strangers in Israel (see at Exodus 20:5). Such persons might be incorporated into the covenant nation by circumcision.
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