Deuteronomy 23 Footnotes

23:1 This apparent discrimination is based on the principle that a physical defect is analogous to spiritual imperfection (see Lv 21:16-23). The defect, in this instance, has to do with reproductive capacity, the lack of which was considered to be a curse. Jesus spoke of “eunuchs who have made themselves that way because of the kingdom of heaven” (Mt 19:12), removing the traditional religious stigma from those who lack reproductive capability or who refrain from utilizing it (depending on whether or not one takes his expression in the literal sense). Christianity’s first recorded non-Jewish convert was such a person (Ac 8:26-38).

23:2 The exclusion of an illegitimate child from the assembly is related to the previous instructions having to do with irregular sexual matters. The denial of full fellowship has nothing to do with the personal spirituality of the individual; it is the community as a whole that is in view. The prohibition illustrates the uncompromising standards of the Lord affecting how, and under what conditions, persons may enter his presence. Physical traits reflecting what is normal and proper are symbolic of the required spiritual state.

23:3 Ammonites and Moabites were barred from the assembly of the Lord because they had failed to provide Israel needed supplies en route to Canaan and had also tried to curse Israel. Their refusal was especially odious because Ammon and Moab were related to Abraham through Lot (see Gn 19:30-38). Additionally, they were children of incest and so fell into the category of the previous verse. The case of Ruth, a Moabite, raises an issue, especially since she became the great-grandmother of King David and an ancestor of Jesus. God sovereignly allows for exceptions to general principles, much as Rahab was an exception in the destruction of Jericho (Jos 6:25). But the exclusion in Dt 23:3 is from “the LORD’s assembly,” not the community in general, and there is no record that Ruth attended any of the annual festival gatherings.

23:15 The OT never explicitly condemns slavery, but neither does it sanction or justify it. Nevertheless, this directive ameliorates the slave’s condition in a manner unknown elsewhere in the ancient Near East. He must not be returned to his master but can remain with whoever has found him, and must be treated well.

23:20 The law clearly allows for treating Israelites differently from foreigners in financial matters. Israelites may not exact interest on loans from their fellow Israelites, but may levy it against others. Discrimination of this kind illustrates at least two themes. (1) Members of the covenant community must not profit from one another’s distress. (2) Being a member of that community entails certain privileges.

23:24-25 Lack of a governmental welfare system made it necessary for the poor to have access to essentials for survival. Thus, they might help themselves freely to a neighbor’s crops as they casually walked through their fields. Here it is clear that being poor was not the only qualification for helping one’s self; anyone could pluck grain or grapes as he wished. Under the covenantal principle of corporate solidarity, the community cannot view itself as a mere collection of independent individuals. What one has is, within limits, the property of all.