For they did not meet you with food and water on your way out of Egypt, and they hired Balaam son of Beor from Pethor in Aram-naharaim to curse you.
I. THE EXCLUSION OF THE MUTILATED. (Ver. 1.) The idea here is that the preservation of the body in its vigor, and in the entirety of its functions, is a duty which we owe to God; that mutilation of it or dishonor done to it is dishonor done to him - a species of profanity. Those in whom this work of dishonor had been wrought, unfitting them for the discharge of the distinctive functions of their manhood, were barred from entrance to the congregation. The ban is removed under the gospel (Isaiah 56:3-5).
II. THE EXCLUSION OF THE CHILDREN OF INCEST. (Vers. 2, 3.) "To the tenth generation" seems to be a periphrasis for "forever" (Nehemiah 13:1). The rabbins take the term "bastard" to refer to children born of incest or adultery. These were to be excluded through all their generations. This principle, irrespective of the ground stated in ver. 4, would have sufficed to exclude Moab and Ammon. The truth conveyed is that the impure are unalterably debarred from membership in God's kingdom. God's kingdom is a kingdom of purity. In its final form nothing of an impure nature will be found in it. Impurity of heart and life exclude from inward membership in it now, and will do so forever. Known impurity should exclude from Church fellowship on earth (1 Corinthians 5:1, 2). The outward bar no longer exists, and the offspring of impure connection, if children of faith, are welcomed to the spiritual fold. But the tendency of sins of parents still is, as of old, to exclude children from the fellowship of believers. The unchurched little ones grow up outside the pale of ordinances, and tend, in course of generations, to become increasingly estranged from the means of grace. Parents who sin themselves out of Church fellowship thus do their children, as well as their own souls, an irreparable injury.
III. THE EXCLUSION OF THE UNMERCIFUL AND OF THOSE WHO SHOWED HATRED TO GOD'S PEOPLE. (Vers. 4-6.) The principle here is obvious. Christ expressly excludes the unmerciful from all participation in his kingdom (Matthew 25:41-46). And there can be no "peace" and no "prosperity" to those who are actuated by hostility to God's kingdom. So long as they retain this character, we cannot wish it for them. Hostility to Christ's people is hostility to Christ himself (Acts 9:4, 5), and reacts fatally on the soul (Matthew 21:44). It draws upon it God's indignation, and ends in final exclusion from heaven.
IV. THE ADMISSION OF THOSE WHO SHOW KINDNESS TO GOD'S PEOPLE. (Vers. 7, 8.) The Edomite and the Egyptian were not to be abhorred; their children might be admitted in the third generation. The Edomites had not been as friendly as they might have been, but they had at least furnished the Israelites with victuals in their march, while the Egyptians had for a long time shown them kindness and hospitality. For these things they "had their reward." Acts of kindness to God's people do not entitle to admission into God's kingdom, but they show a "nighness" of spirit to it, and are remembered in God's dealings with the doers of them, and may issue in their final salvation (Matthew 10:42). Note: Past kindnesses are not to be forgotten because of a late change of disposition. The Egyptians were kindly remembered, though their treatment of the Israelites had latterly been very cruel. It is to be remarked also that the tone in which Edom is uniformly referred to in this book does not in the least harmonize with the late date assigned to it by many critics. Edom, in the time of the prophets, had become Israel's implacable foe. - J.O.
Thou mayest eat grapes.
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