TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 23:15–25. His three-level outline is real structure in the source text, so it is rendered as structure.
Orders are here given about five several things which have no relation one to another: -
I.The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But,
1.They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion.
2.If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II.The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is,
1.A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12.
2.A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates,
(1.)That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8.
(2.)That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance.
(3.)That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III.The matter of usury is here settled, Deu 23:19, Deu 23:20.
(1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV.The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23.
(1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4.
V.Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now,
1.This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends.
2.It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
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Summary
Deuteronomy 23:18 issues a profound and uncompromising prohibition against bringing any funds acquired through cultic prostitution—whether from a female "whore" or a male "dog"—into the sacred "house of the LORD" as an offering for any vow. This divine command underscores God's absolute demand for purity, ethical integrity, and spiritual distinction in all aspects of worship and devotion, revealing His holy nature and His utter abhorrence of practices associated with pagan immorality. It serves as a foundational statement that the source and character of an offering are as crucial as the act of giving itself, emphasizing that God cannot be honored by that which is inherently defiled.
Context
Literary Context
Deuteronomy 23 is a diverse collection of laws that immediately follow regulations concerning military purity and the treatment of foreign individuals. This specific verse is part of a broader section (Deuteronomy 23:1-8) detailing who may or may not enter "the congregation of the LORD," emphasizing the purity required for participation in Israel's sacred assembly and communal worship. The chapter then transitions into laws concerning the purity of the camp (Deuteronomy 23:9-14), followed by various social and ethical regulations, including those related to runaway slaves, usury, and vows (Deuteronomy 23:15-25). The placement of this prohibition directly after rules for communal purity and before other regulations on vows highlights that the sanctity of the worship space and the integrity of offerings are integral to Israel's covenant relationship with God and their distinct identity as a holy nation. It reinforces the idea that access to God's presence and participation in His worship demands a life consecrated to Him, free from the defilements of the surrounding cultures.
Historical & Cultural Context
The ancient Near East, particularly Canaan, was saturated with pagan religious practices that frequently included cultic prostitution—both male and female—as a supposed means of invoking fertility from their gods. Temples dedicated to deities like Baal and Asherah often housed "sacred" prostitutes, whose earnings were considered legitimate contributions to the temple cult. Deuteronomy 23:18 directly confronts and condemns such practices, drawing a sharp, unequivocal line between the pure worship of Yahweh and the defiled, syncretistic rituals of surrounding nations. The "house of the LORD" refers to the Tabernacle, the portable sanctuary where God's presence resided during Israel's wilderness wanderings, and later the Temple in Jerusalem. This sacred space was to be kept utterly pure, reflecting the holiness of God Himself. The prohibition thus served as a vital safeguard against syncretism and a powerful declaration of Israel's unique, uncompromised devotion to the one true God, setting them apart from the moral depravity of their neighbors.
Key Themes
This verse powerfully contributes to several overarching themes in Deuteronomy and the Pentateuch. Foremost is the theme of Holiness, emphasizing that God is utterly set apart from sin and impurity, and He demands holiness from His people and in their worship. This is echoed throughout the law, from the call for Israel to be a "holy nation" in Exodus 19:6 to the detailed purity laws in Leviticus. Another key theme is Ethical Integrity, demonstrating that God is concerned not only with ritualistic observance but also with the moral character of His people and the source of their wealth. Offerings to God must come from clean hands and pure hearts, a principle beautifully articulated in Psalm 24:3-4. Finally, the verse reinforces the theme of Distinction and Separation, commanding Israel to be distinct from the surrounding pagan cultures by rejecting their abhorrent practices and upholding God's righteous standards, as seen in the broader call to obedience and covenant faithfulness found in Deuteronomy 6.
Exposition and Analysis
Key Word Analysis
From the root H2181, this term refers to a female who commits adultery or fornication. Figuratively, it describes idolatry, portraying the Jewish people as the spouse of Jehovah. In this context, it specifically denotes a common or cultic prostitute, whose earnings ("hire," H868, ʼethnan) are considered defiled and unfit for sacred purposes due to their association with illicit sexual activity and pagan cults.
From the root H3611, this term literally means "dog." However, in this specific context, it is used euphemistically or metaphorically to refer to a male prostitute, particularly one associated with pagan temple rituals. The Septuagint supports this interpretation, translating it as "male prostitute." Its inclusion alongside "whore" underscores the comprehensive condemnation of all forms of cultic sexual immorality and their proceeds as utterly detestable to God.
From the root H8441, this powerful term signifies something that is utterly detestable, repugnant, or abhorrent to God. It is frequently used in the Old Testament to describe idolatry, sexual perversions (e.g., Leviticus 18:22), and other practices that fundamentally violate divine law and God's holy character. Its use here signifies God's absolute and unyielding rejection of any attempt to sanctify or offer to Him that which is inherently defiled by sin and pagan practices.
Verse Breakdown
"Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow:"
This clause sets forth a strict prohibition against using funds obtained through sexually immoral practices—specifically, the earnings of a female prostitute or the payment associated with a male cult prostitute—as an offering or fulfillment of a vow to God. The phrase "into the house of the LORD thy God" emphasizes the sanctity of the Tabernacle (and later, the Temple) as the dwelling place of God's presence, which must remain undefiled by anything associated with paganism or sexual perversion. "For any vow" indicates that no oath or commitment made to God, regardless of its spiritual intent, could be fulfilled or consecrated with such ethically tainted resources. This highlights that God's holiness extends not only to the act of worship but also to the means by which offerings are acquired.
"for even both these [are] abomination unto the LORD thy God."
This concluding clause provides the divine rationale for the prohibition. The reason these specific items are forbidden is that they are utterly detestable ("abomination," tôwʻêbah') to God. This strong theological declaration underscores God's profound disapproval of sexual immorality, especially when linked to pagan cults, and His uncompromising demand for purity and righteousness in His people's lives and worship. It reveals a God who is not merely concerned with ritual but with the moral and spiritual integrity of His worshipers, and who will not accept that which defiles His holy name or His sacred space.
Literary Devices
Deuteronomy 23:18 employs several potent literary devices to convey its message with clarity and force. The most prominent is Metaphor, specifically in the phrase "price of a dog." While literally referring to an animal, "dog" here functions as a derogatory metaphor for a male cult prostitute, highlighting the contemptible and unclean nature of such individuals and their earnings in God's eyes. This is reinforced by Parallelism with "hire of a whore," creating a synonymous pair that comprehensively condemns cultic sexual immorality. The verse utilizes the powerful term "Abomination" (תּוֹעֵבָה, tôwʻêbah') which functions as a form of Hyperbole or intense theological declaration, emphasizing the absolute detestation God has for these practices. It sets an unequivocal boundary, signaling that these actions are not merely undesirable but fundamentally repugnant to His holy character. Furthermore, the verse is characterized by Legal Language in its direct, declarative prohibition ("Thou shalt not bring..."), which is characteristic of the Deuteronomic code, aiming for clarity, authority, and unwavering adherence to divine law.
Theological and Thematic Connections
Deuteronomy 23:18 stands as a powerful testament to God's uncompromising holiness and His demand for moral purity in His people and their worship. It teaches that true devotion is not merely a matter of ritualistic observance or outward acts of giving, but fundamentally concerns the integrity of the heart and the ethical source of one's offerings. God cannot be honored by that which is acquired through unholy or detestable means, particularly those associated with the idolatrous and immoral practices of pagan cultures. This principle transcends the specific context of cultic prostitution, establishing a timeless truth that God desires worship that is pure, genuine, and offered from lives committed to righteousness. His rejection of "abominations" underscores His character as a God who is utterly set apart from sin, demanding that His people reflect His nature in all their ways, especially in their approach to Him and in the consecration of their resources.
Reflection and Application
Deuteronomy 23:18 confronts us with a profound truth: God is deeply concerned with the source and integrity of our offerings, not just the act of giving. This principle extends far beyond monetary contributions to encompass every aspect of our lives presented to God. We must ask ourselves: Are the resources we offer—our time, talents, and finances—acquired through honest, ethical, and God-honoring means? Do we allow any "hire of a whore" or "price of a dog"—any ill-gotten gain, any compromise with worldly immorality, any part of our lives tainted by sin—to be brought into the "house of the LORD," which for us, as New Testament believers, is our very lives and the church (see 1 Corinthians 3:16)? This verse calls us to a radical commitment to purity, reminding us that God desires truth in the inward parts and a life lived in integrity before Him. Our worship must be a reflection of a life consecrated to Him, distinguishing us from the defiled practices and values of the world around us.
Questions for Reflection
FAQ
Why is a "dog" mentioned in this verse, and what does it signify?
While "dog" literally refers to the animal, in this specific context, it is widely understood as a derogatory metaphor. In ancient Near Eastern cultures, "dog" was sometimes used to refer to male cult prostitutes, who participated in pagan temple rituals involving sexual acts. The term could also broadly signify someone vile, contemptible, or unclean. Therefore, "the price of a dog" refers to earnings from such illicit and detestable practices, particularly male cultic prostitution or other forms of sexual perversion associated with pagan worship. The inclusion of "dog" alongside "whore" underscores the comprehensive condemnation of all forms of cultic sexual immorality and their proceeds as utterly repugnant to the LORD. This aligns with the broader biblical emphasis on sexual purity and the rejection of pagan practices found throughout the Law, such as in Leviticus 18.
Does this prohibition only apply to money gained from prostitution, or does it have broader implications for all ill-gotten gain?
While the verse specifically names "the hire of a whore" and "the price of a dog," the underlying principle is much broader. The reason given—"for even both these [are] abomination unto the LORD thy God"—reveals God's absolute rejection of anything tainted by sin or acquired through immoral means, especially when offered in worship. This suggests that God is concerned with the ethical source of all offerings. The Old Testament consistently condemns wealth gained through dishonesty, oppression, or injustice (e.g., Proverbs 10:2 and Jeremiah 17:11). Therefore, while the immediate context targets specific pagan cultic practices, the theological principle extends to any form of ill-gotten gain, emphasizing that God desires our offerings to be pure, reflecting lives lived with integrity and righteousness.
Christ-Centered Fulfillment
Deuteronomy 23:18, with its stringent demand for purity in offerings and its condemnation of defiled gains, finds its ultimate fulfillment and profound reinterpretation in Jesus Christ. The Old Testament law, including this verse, highlights humanity's inability to perfectly meet God's holy standards and the pervasive nature of sin, which taints even our best efforts and our most sincere offerings. No amount of "pure" offerings could truly cleanse the human heart or atone for sin, as the law itself could not make perfect those who drew near (see Hebrews 10:1-4). However, Jesus Christ, the spotless Lamb of God, offered Himself as the perfect, unblemished sacrifice, once for all, to take away the sin of the world. His blood cleanses us from all unrighteousness, making us acceptable to God and purifying our consciences from dead works to serve the living God (see Hebrews 9:14).
Under the New Covenant, the "house of the LORD" is no longer a physical temple but the body of believers, individually and corporately, indwelt by the Holy Spirit (as revealed in 1 Corinthians 3:16 and Ephesians 2:19-22). Our "vows" and offerings are now spiritual sacrifices of praise, service, and our very lives, presented as "living sacrifices" (as exhorted in Romans 12:1). The principle of Deuteronomy 23:18 is transformed: because Christ has purified us through His atoning work, we are now enabled by His Spirit to offer truly pure gifts—not from ill-gotten gain, but from hearts made new and lives consecrated to Him. The "abomination" is no longer merely a specific type of defiled offering, but anything that stems from a heart unredeemed or a life lived in intentional rebellion against God's holiness. Through Christ, we are empowered to live lives of integrity, offering spiritual sacrifices that are genuinely pleasing to God (as described in 1 Peter 2:5).