Haydock's Catholic Bible Commentary: Deuteronomy
Chapter 23
Ver. 1. Eunuch. By these are meant, in the spiritual sense, such as are barren in good works. (Challoner) (Theodoret, q. 25.) (Worthington) --- The Hebrew also specifies three sorts of eunuchs, though the Septuagint and Chaldean have only two. No mention is made of natural eunuchs, who are not excluded from the church of the Lord. (Calmet) --- This outrage of castration was first offered to nature by Semiramis. (Am. Marcellin. 14.) --- Church. That is, into the assembly or congregation of Israel, so as to have the privilege of an Israelite, or to be capable of any place or office among the people of God. (Challoner) --- Philo says, they were not to enter the court of the temple. See Lamentations i. 10. Others think they could not embrace the Jewish religion, Exodus xii. 48. But this privilege could not be refused. Most probably the custom of making eunuchs is forbidden, and if any were found among the Jews, they should not be admitted to any place of authority. Isaias (lvi. 5,) speaks of some faithful eunuchs, to whom God will give a place in his house; but he alludes to those of the new law, who embrace the state of celibacy, Matthew xix. 12. Eunuchs were rejected from the magistracy among the Romans; and when some were at last received, it was deemed unnatural, as their disposition is generally cruel and selfish. Omnia cesserunt Eunucho Consule monstra. (Claud. in Eutrop. i.) (Calmet) --- Those who had the misfortune among the Jews to be eunuchs, did not perhaps (Haydock) lose the right of citizenship. (Tirinus)
Ver. 2. Mamzer, &c. The author of the Vulgate adds the explication of mamzer, which only occurs again, Zacharias ix. 6. It may in both places denote a stranger, or one of a different religion from the Jews, as Jephte was the son of a prostitute, (Judges xi. 1,) and yet became a judge of Israel. But strangers, as long as they professed a false religion, could not be entitled to the privileges of Jewish citizens; and even after they had relinquished their false worship, they were bound to wait ten whole generations, or a long time, before they could fill the posts of honour and command. (Calmet) --- This, however, seems to be contrary to the disposition made in favour of the Idumeans and Egyptians, who were admitted in the third generation. A mamzer may, therefore, be (Haydock) a bastard of a different nation from the Jews, (Menochius) which was not the case of Jephte. (Haydock) --- The Rabbins specify three sorts of mamzers: 1. those born of parents who, by the law, are forbidden to marry, being too near akin; 2. those who are the fruit of adultery, or some criminal commerce, which is punished with death; and 3. those whose birth subjects the parents to be cut off or retrenched from the people. (Selden, Jur. v. 16.) --- The Septuagint, &c., exclude the children "of a harlot," which is the sense of mamzer in the canon law. The Christian Church rejects such from holy orders, and the Athenians would not suffer bastards to offer sacrifice in the city, but only in the Cynosarge, dedicated to Hercules, whose birth was hardly legitimate. In a word, some understand that mamzer comprises all concerning whose birth any doubts might be entertained. (Calmet) --- It is observable, that such often imitate the wicked conduct of their parents; in which case, they are unfit for the magistracy; and though they may live a very exemplary life, the law is intended to discourage such practices in parents, which may entail dishonour and loss upon their children; that, if they be not sufficiently restrained by their own personal disgrace, they may at least by the love for their innocent offspring. (Haydock) --- Tenth. In the 11th generation, when the stain was obliterated, the descendant might become a magistrate. (Menochius) --- Some understand that they were excluded for ever, as when the judges of the Areopagus ordered a man to appear again before them in 100 years' time, they meant that his cause was entirely rejected. (Vatable; Casaub. in Athen. vi.)
Ver. 3. Ever. This shews that the former verse only excludes bastards for a time. But why are these nations treated with more severity than the Edomite and Egyptian? Because their enmity seemed to proceed from pure malice, and they attempted to ruin the souls of the Hebrews by lust and by idolatry, without any prospect of interest to themselves. Their parents were also of very base origin, and Abraham had rescued their father, Lot, from destruction; so that for his children to oppose with such virulence the descendants of Abraham, manifested a degree of ingratitude and perversity. (Calmet) --- They had found their attempts to hurt Israel abortive, and yet ceased not to persecute their near relations, (Haydock) by drawing them into carnal sins. Those who are obstinate in their evil ways, can never be rightly received into the Church of God. (Worthington) --- Achior and Ruth embraced the Jewish religion, but it does not appear that they were admitted to places of trust, Judith xiv. 6. (Haydock) --- These regulations were observed till the Babylonian captivity, while the genealogies might be ascertained. (Calmet) --- In cases of extraordinary merit, as in that of Achior, the Ammonite, (Judith xiv.,) a dispensation might be granted. (Tirinus)
Ver. 4. Water: the necessaries of life. This inhumanity is highly resented. --- Son. Hebrew, "of Beor, of Pethor, a city of Mesopotamia, to curse thee." (Haydock) (Numbers xxii. 5.)
Ver. 6. Peace. Hebrew, "ask or seek not their peace nor their advantage" as a nation; keep at a proper distance; have no familiarity with them. (Haydock) --- Their vices, not their persons, are to be hated. David behaved in a friendly manner with the king of Ammon, 2 Kings x. 2. He was afterwards forced to make war upon the people, though, without such extraordinary provocations, war was not to be declared against them. (Calmet) --- Prosperity. Have no intercourse with them. (Menochius) --- Septuagint, "Salute them not, wishing them what may tend to their peace and advantage."
Ver. 7. Brother. Esau and Jacob were twins. --- Land. The Egyptians had for some time afforded the Hebrews an asylum in their country, and though the kings had of late persecuted them, the people seem not to have entered into the views of their rulers, and spared the male children notwithstanding their cruel edicts. They gave them also very rich presents before their departure, Exodus xii. 35. Gratitude required that these things should be considered, (Haydock) and God orders his people generously to pass over the subsequent ill treatment of these two nations.
Ver. 8. Lord. The Rabbins explain this of the permission to marry the grand-children of such as had embraced the Jewish religion, though some of them suppose that an Idumean or an Egyptian woman might be taken to wife, as Solomon took the daughter of Pharao; but the Israelites could not give their children in marriage to the men of those nations. The grand-children of converts are rather hereby entitled to the privileges of other Jewish citizens. (Calmet)
Ver. 9. Thing, rapine, libertinage, &c., which are but too common among soldiers. (Calmet) --- We know what instructions St. John the baptist gave to those who followed that lawful profession, Luke iii. 14. (Haydock)
Ver. 10. Camp of the Levites, according to the Rabbins. (Calmet) --- Bonfrere explains this of priests. (Menochius) --- But it rather refers to all who dwelt in the camp, where the ark seems to have been generally present, along with the armies, ver. 14., and Numbers xxxi. 6. (Calmet) --- It is not clear, however, that the law alludes to any other camp, but that in the midst of which the tabernacle was fixed; and Calmet, elsewhere, denies that the ark commonly followed the army. (Haydock)
Ver. 11. Water of the fountain. (Menochius)
Ver. 13. Girdle. Hebrew azon, means "a balance," as the Hebrews generally carried weights, &c., about them, chap. xxv. 13. Moderns translate, "a paddle upon thy weapon." But the Septuagint seem to have read ezor, "a girdle," (Calmet) which is more intelligible, as the Jews were accustomed to carry the necessary utensils, money, &c., not in their pockets, as we do, but in a bag, which they fixed to their girdles, or belts. All the Jews who dwelt in the camp, were bound to have a paddle, for the purpose here mentioned. (Haydock) --- Josephus (Jewish Wars ii. 7,) observes, that the Essenians always made use of one, with which they made a hole a foot deep, and covered it with their robes, that nothing indecent might be exposed to view. (Haydock) --- The Turks still follow the same custom, when they are encamped. (Busbec, ep. iii.) (Calmet)
Ver. 14. No uncleanness. This caution against suffering any filth in the camp, was to teach them to fly the filth of sin, which driveth God away from the soul. (Challoner) Those who have had the misfortune to fall into the sink of iniquity, must not fail to use the sharp instrument of compunction, with which they may hide the enormity of their crimes. (Haydock) --- Incessanter terram mentis nostræ pœnitentiæ dolore confodiat &....abscondat. (St. Gregory, Mor. iii. 13.) --- In a camp where three million people were collected, if some such regulation had not been made, great and serious inconveniences would have ensued. The lawgiver, therefore, descends to several particulars which to us might appear minute; but besides the obvious meaning, which is very rational, the words convey other mystical instructions of the highest importance. God was pleased to assume the character of a powerful monarch, residing among his people, and hence every appearance of indecency must be removed. (Haydock)