1 Who may or may not enter into the congregation. 9 Uncleanness to be avoided in the host. 15 Of the fugitive servant. 17 Of filthiness. 18 Of abominable sacrifices. 19 Of usury. 21 Of vows. 24 Of trespasses.
Deu 23:1 No one who has been emasculated by crushing or cutting may enter the assembly of the LORD.
The intentional mutilation of the male organs in devotion to a god by some “holy men” survived into modern times. This custom prevailed among various ancient peoples as a part of their religion (see Lev. 21:20).
Not enter. To emphasize God’s abhorrence of the mutilation of the human body. The same prohibition, applied to certain foreigners, evidently meant exclusion from the sanctuary, where the congregation worshiped (Neh. 13:1, 7; Lam. 1:10), but not exclusion from salvation, or God’s spiritual house (see Isa. 56:3, 5).
Later, in God’s spiritual community of Christian believers, a eunuch was highly honored by a special messenger sent from God (Acts 8:27–40). Eunuchs were employed in the service of the kings of Israel and Judah (2 Kings 9:32; Jer. 29:2).
Deu 23:2 No one born of a forbidden marriage nor any of their descendants may enter the assembly of the LORD, not even in the tenth generation.
The root of the word thus translated is uncertain. Rabbinical tradition applies this term not to anyone born out of wedlock, but limits it to one born of incest, or else takes it to mean a non-Israelite, or a stranger of unknown ancestry.
Purity of family and spiritual life has always been a matter of supreme moment to God. On exclusion from the congregation, see on vs. 1, 3.
Deu 23:3 No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, not even in the tenth generation.
Ammonite or Moabite. Tobiah, an Ammonite, was excluded from the Temple on the strength of this text (see Neh. 2:10; 13:1–8).
Deu 23:4 For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaim to pronounce a curse on you.
Meet you
The unfriendly attitude of Ammon and Moab added much to the difficulties of the children of Israel. Both were akin to Israel, but did not even show them the common courtesies due to strangers, much less those due to kinsmen (Gen. 14:18; 18:2; 19:1, 2).
God had already ordered the Israelites not to distress the Ammonites (Deut. 2:19). The seeming contradiction between the statement here made, that the Moabites did not meet Israel with provisions, and that of ch. 2:29 that they did do so, is more apparent than real.
The words of ch. 23:4 imply only that the Moabites did not willingly offer them food in a friendly spirit—not that they did not sell food to the Israelites in return for money.
Hired Balaam.
This was the work of the Moabites assisted by the Midianites (Num. 22:4–7). Christ taught that the merciless person will not inherit the
kingdom (Matt. 25:41–46). Enmity manifested toward the church is regarded as hostility toward Christ Himself (Acts 9:4, 5).
Deu 23:5 However, the LORD your God would not listen to Balaam but turned the curse into a blessing for you, because the LORD your God loves you.
Not listened to Balaam. The prophet was eager to curse Israel, but God put words into his mouth that he could not refrain from uttering (see Num. 22). It was impossible for a wicked prophet to thrust aside God’s blessings and inflict curses upon His people.
The curses of Balaam were turned into blessings (Num. 23, 24). Other examples of God’s protecting care are recorded of Joseph (Gen. 39:1–3; 41:39–45),
Mordecai and the Jewish people (Esther 6 to 10), the young man Daniel and his three companions (Dan. 3:16–30; 6:1, 2), and many others.
Deu 23:6 Do not seek a treaty of friendship with them as long as you live.
Friendship. This refers to fraternizing with their heathen neighbors (see Ezra 9:12). Israel was to remain entirely separate from these people, so far as common association for social purposes was concerned.
The experience at Baal-peor had demonstrated the tragic results of such association (see Num. 25:1–9). This warning was particularly appropriate because the Moabites were their close neighbors, and there would no doubt be many occasions for free and intimate association.
Deu 23:7 Do not despise an Edomite, for the Edomites are related to you. Do not despise an Egyptian, because you resided as foreigners in their country.
An Edomite. There was a permanent state of hostility between the neighboring kingdoms of Israel and Edom (Num. 20:18–21; see on 2 Sam. 8:13).
An Egyptian. It was not to be forgotten that Israel had found refuge in Egypt for many years, and had prospered in the land despite enforced hardships.
Deu 23:8 The third generation of children born to them may enter the assembly of the LORD.
Third generation. For 200 years Israel had found a home in Egypt. They had enjoyed protection and sustenance in a time of terrible famine. Later came persecution. Yet God would not have His people see only the evil side of a nation’s character, and dwell only on it. In the third generation the descendants of an Edomite or an Egyptian were allowed all the privileges of God’s people, upon being circumcised.
There was probably considerable intercourse between the two countries, in trade and culture.
Deu 23:9 When you are encamped against your enemies, keep away from everything impure.
From every wicked thing. Strictness in respect to physical cleanliness and purity of life is here admonished. As an army on the march, a large body of men cut off from normal social relations has many temptations to lower standards of conduct.
The condition of Israel before God was much more important than her military preparations for meeting the enemy. God could not consistently lead a faithless, unclean people to victory.
Deu 23:10 If one of your men is unclean because of a nocturnal emission, he is to go outside the camp and stay there.
Unclean. See Lev. 15:16. As a matter of fact, God required that Israel’s military forces be free from moral pollution, ceremonial pollution, and natural physical pollution.
He was in the midst of the camp to lead them to victory. He would not tolerate the lowered standards that are all too frequently an accompaniment of military life.
Deu 23:11 But as evening approaches he is to wash himself, and at sunset he may return to the camp.
He would not regain his cleanness until the close of the day.
Deu 23:12 Designate a place outside the camp where you can go to relieve yourself.
Decency and respect for the conventions of life were to be observed. Sanitary rules were to be enforced, not only in deference to fineness of feeling but to protect the health of the army.
Deu 23:13 As part of your equipment have something to dig with, and when you relieve yourself, dig a hole and cover up your excrement.
A sharp instrument of various uses.
Deu 23:14 For the LORD your God moves about in your camp to protect you and to deliver your enemies to you. Your camp must be holy, so that he will not see among you anything indecent and turn away from you.
God moves. So making the camp holy ground. The ark was in the camp as a token of Jehovah’s presence (see Num. 10:33–36).
The form of the verb “moves” here used suggests walking up and down in the camp (see Gen. 3:8; 13:17; 2 Sam. 7:6, 7).
Compare the statement of the apostle Paul in 2 Cor. 6:16 to 7:1, who may have had this verse in mind at the time he wrote.
“No unclean thing.” Commonly meaning indecent exposure. The same word occurs in Gen. 9:22, 23; Ex. 28:42; Lev. 18:6, 7; etc. Turn away. Compare Jer. 32:40.
Nothing shameful, unclean, indecent, should be allowed to go unchecked, or God would not remain in the camp—meaning that He would allow them to be defeated by their enemies.
An unclean church cannot be victorious in the controversy between Christ and Satan, for Heaven’s blessing awaits only those who trust and obey Him without reserve.
Deu 23:15 If a slave has taken refuge with you, do not hand them over to their master.
Deu 23:16 Let them live among you wherever they like and in whatever town they choose. Do not oppress them.
The spirit of the law of Moses was opposed to slavery. Rather, a spirit of kindness was enjoined (Lev. 19:33, 34).
Deu 23:17 No Israelite man or woman is to become a shrine prostitute. The language of this verse is general, yet the chief reference seems to be to religious prostitution.
The words translated “prostitude” and “sodomite” both come from the same Hebrew root, which means “sanctified” or “holy,” as applied to the sanctuary (Ex. 26:33, 34), to the holy garments (Ex. 28:2, 4), to the altar (Ex. 29:37), etc.
Temple prostitution has ever been a common feature of idolatry. Such a practice has survived into modern times in some portions of the East. The woman was known as a female servant of the god.
Prostitution of the body is an abomination to God, in any case, but to consecrate prostitution as a part of religion is a most abhorrent degradation. See references to prostitution in connection with religion, in 1 Kings 14:23, 24; 15:12; 2 Kings 23:7; Jer. 3:2. 18.
Deu 23:18 You must not bring the earnings of a female prostitute or of a male prostitute into the house of the LORD your God to pay any vow, because the LORD your God detests them both.
Deu 23:19 Do not charge a fellow Israelite interest, whether on money or food or anything else that may earn interest.
This does not refer to ordinary business, trade, or commerce; but was part of the poor law of the land of Israel and designed only for the benefit of those in actual distress.
Deu 23:20 You may charge a foreigner interest, but not a fellow Israelite, so that the LORD your God may bless you in everything you put your hand to in the land you are entering to possess.
Foreigner. A non-Jew, whether a resident in Israel or not. A foreigner who had become a proselyte was to be treated as a brother (Lev. 19:33, 34).
Deu 23:21 If you make a vow to the LORD your God, do not be slow to pay it, for the LORD your God will certainly demand it of you and you will be guilty of sin.
A vow. That is, a solemn vow to God, an obligation not to be treated lightly.
Slow. From the usual Hebrew word meaning “to delay,” “to tarry,” “to remain behind.” Nothing is said here in respect to the place where payment was to be made; that information is given in ch. 12:5, 6, 11, 18, 26.
For the blessedness of paying one’s vows see Ps. 22:25; 50:14; 56:12, 13; 61:8; 65:1; 66:13.
Deu 23:22 But if you refrain from making a vow, you will not be guilty.
Refrain the Lord. It is not obligatory to make vows to Jehovah. What is obligatory is the carrying out of a vow after it has been made.
Such a violation is sin in the sight of God. To make a vow to God is to assume a sacred obligation. To withdraw from that obligation is to injure one’s spiritual life (see Lev. 27; Num. 30).
Deu 23:23 Whatever your lips utter you must be sure to do, because you made your vow freely to the LORD your God with your own mouth.
There was no compulsion. The vow was freely made and must be carried out accordingly.
Deu 23:24 If you enter your neighbor’s vineyard, you may eat all the grapes you want, but do not put any in your basket.
The primary reference here is to workmen in a vineyard and to travelers passing by and in need of refreshment. Those passing by might eat to satisfy present hunger. But to carry any away would be to abuse a privilege designed as a blessing to the traveler.
Deu 23:25 If you enter your neighbor’s grainfield, you may pick kernels with your hands, but you must not put a sickle to their standing grain.
Legitimate hunger should be satisfied; to take more would be theft. This provision was in harmony with the second “great commandment” of love to one’s neighbor, and was an acknowledgment that the harvest was from God.
The owner would not miss the small quantity of grain or fruit thus taken from his field or orchard, yet it would suffice the immediate hunger of the one passing by.
The owner could not properly feel that he had been wronged, nor could the stranger, if poor, come to feel that society was not interested in his needs.