Deuteronomy 23

CHAPTER 23

Exclusion From the Assembly (23:1–8)

1 Certain groups of people were to be excluded from the assembly of the LORD—that is, the worshiping community of Israel; such people were not entitled to full citizenship in Israel, though they were permitted to live as aliens or foreigners in the land.

The first excluded group consisted of those men who by their own volition had been castrated or made eunuchs. In ancient times one often became a eunuch in order to dedicate oneself to a god or to gain a high position in a king’s court or harem. To willingly allow oneself to be mutilated was abhorrent to God and disqualified one from taking part in the worshiping community of Israel (Leviticus 19:28; 21:5).

Later on in Scripture, however, we read of the great hope held out to eunuchs who did what pleased the Lord and placed their faith in Him (see Isaiah 56:4–5; Acts 8:2639).

2 The second excluded group consisted of those born of a forbidden marriage, including their descendants to the tenth generation.⁶² The term “forbidden marriage” can mean any sexual relationship that the Lord has forbidden—such as those described in Leviticus Chapter 18. The offspring of an adulterous relationship would also be excluded from the assembly, as well as the offspring of a shrine prostitute. In other words, the exclusion would include most so-called “illegitimate” births.

3–6 A third excluded group consisted of the Ammonites and Moabites. Because they were descended from Abraham’s nephew Lot (Genesis 19:36–38), the Lord had forbidden the Israelites to take any of their land (Deuteronomy 2:9,16–19); however, the Ammonites and Moabites had not shown kindness to Israel. In particular, Moab’s king had hired the seer Balaam to put a curse on Israel (Numbers 22:1–6). But God caused Balaam to bless Israel instead (Numbers 23:11; 24:10–11). For that attempt to curse Israel, Moab itself would end up being cursed (Genesis 12:3).

However, in God’s grace there was to be at least one exception to Moab’s exclusion from the assembly of Israel: a young Moabite woman named Ruth would one day be given by God the high honor of becoming a directancestorofboth King DAVID and Jesus Christ (Ruth 4:9–22; Matthew 1:1–16).

7–8 Two other nations were excluded from the assembly—Edom and Egypt—but only for three generations. The Egyptians had opposed Israel at the beginning of their journey to the promised land (Exodus Chapters 7–14), and the Edomites (descendants of Jacob’s brother Esau) had opposed Israel at the end of their journey (Numbers 20:14–21). However, because Egypt was the place where Israel had grown into a nation and Edom was the home of the descendants of Jacob’s brother (Genesis 25:24–30), the Lord told Israel not to abhor the people of those two nations. Their great-grandchildren were to be allowed into the assembly of the Lord.

Uncleanness in the Camp (23:9–14)

9 In this verse Moses reminds the Israelites to keep away from everything morally impure; this was especially important when they were encamped against their enemies. It was always possible to become defiled by contact with the enemies’ gods or with their women.

10–11 Then in the rest of this section Moses deals with two examples of ceremonial impurity or uncleanness that might cause God to turn away (verse 14) and withdraw His presence and protection from the camp (see Leviticus 11:1 and comment). The first example concerns nocturnal emissions (see Leviticus 15:1,16–18 and comment).

12–14 The second example of ceremonial uncleanness concerns the improper disposal of human excrement: all human feces were to be buried. The reason behind this law was twofold. First, to dispose of feces in a safe place was a sound public health measure (as everyone acknowledges today). Second, and more important, bodily discharges symbolized uncleanness, indecency, sinfulness; they defiled the Israelites’ encampment, which God said had to be holy (verse 14), befitting a people who were themselves required to be holy (see Leviticus 11:44–45 and comment).

Miscellaneous Laws (23:15–25)

15–16 These verses deal with a foreign slave taking refuge in Israel. Such a slave was not to be sent back, but was to be given sanctuary in Israel. The Israelites were to treat slaves and all other dispossessed people with kindness, because the Israelites themselves had once been slaves in Egypt (Exodus 22:21; Leviticus 19:33–34).

17–18 No Israelite was to take any part in pagan worship; above all, Israelite women were not to become prostitutes in pagan shrines (see Exodus 34:15–16 and comment).

One reason for becoming a shrine prostitute was to earn money. Here Moses says that their earnings were never to be offered to the Lord because the Lord detested such prostitutes (verse 18).

Verse 18 raises two questions. Some Christians believe that it is wrong to accept charitable donations from ungodly people. Other Christians, however, believe that money is morally neutral and that it all belongs to God anyway—so why not give it to Him. One Christian leader has said he would take money from the devil himself and then wash it in the blood of Christ and use it for God’s glory.

The second question concerns Moses’ statement that God detests them both (both male and female shrine prostitutes). What God detests are those people who deliberately and continually violate His laws. But Jesus emphasized God’s mercy toward sinners who repent, and He reached out to them—even to prostitutes (Matthew 21:31–32; Mark 2:13–17; Luke 7:36–50). We must always hold in balance these two aspects of God’s character: one, His hatred of sin; and two, His mercy toward repentant sinners (see Exodus 34:4–7 and comment).

19–20 See Exodus 22:25–27; Leviticus 25:35–38 and comments.

21–23 See Leviticus 27:1; Numbers 30:12 and comments.

24–25 See Leviticus 19:9–10 and comment.