Chapter 23 Regulation Concerning Those Whom Yahweh Makes Welcome and Unwelcome (1-18): Regulations Concerning Honest Dealings (19-25).
Moses now came to the question as to whom in the future were to be welcome to become true Israelites with full rights in the community and who would not, and them went on to deal with the question of honest dealings.
Exclusion From And Entry Into The Assembly Of Yahweh (Deuteronomy 23:1-8).
Having dealt with different aspects of concern for one another within the covenant details were now given of those who for various reasons were welcome or unwelcome within the full covenant. First Moses considered those who were seen as restricted from becoming full citizens by being enrolled in the assembly of Yahweh. This did not exclude them from a covenant relationship with Yahweh, for they could still worship and pray and offer sacrifices (see Numbers 15:14-16; Numbers 15:26 compare Leviticus 16:29; Leviticus 17:8; Leviticus 22:18). But they could not be seen as full members.
Behind this lies the fact that it was considered to be a great privilege to be a member of the assembly of Yahweh. The 'congregation of Yahweh' were regarded as 'holy, every one of them' (Numbers 16:3). They were seen as 'set apart' as Yahweh's. They were 'a holy nation, a kingdom of priests' (Exodus 19:6). Theirs was a unique privilege and they had to be seen to be a holy nation, at least outwardly. Even then those who were under twenty years of age were not seen as full members of the congregation. See Numbers 1:18; Numbers 26:2; Joshua 22:12; Judges 20:1 but compare 2 Chronicles 31:16; 2 Chronicles 31:18 where they were in some way accepted as connected with the congregation if they were over three years of age. In its pure form the congregation also probably excluded women as well for they could not be circumcised. See Numbers 1:2-3; Numbers 1:18 where 'the congregation' appears to refer to the men only. See also Joshua 22:12; Judges 20:1; Judges 21:5; Ezra 2:64. But again see 2Ch 31:16; 2 Chronicles 31:18.
Certainly their women's later position is blatantly brought out in that in Herod's temple women were excluded from 'the court of Israel'. On the other hand they did have a special position of their own. They had the Court of the Women and were not limited to the court of the Gentiles.
So membership in the assembly of Yahweh was not granted easily to those not born within the covenant. It should be noted that the exemptions now mentioned evidence further that we are dealing with words of Moses. The exemptions were probably intended to cover all known likely applicants, Ammonites, Moabites, Edomites and Egyptians, all described previously in the book as having current contact with Israel. It is quite likely that approaches were being made at this time by Ammonites, Moabites and Edomites who wanted to join up with Israel. This indicates the early date of this passage. The favourable view of Edom also indicates an early date. In contrast the prophets later castigated Edom which was then seen as a mortal enemy. Canaanites are excluded because the purpose is that they will not be alive to become members. Any others are ignored. They have not come within Israel's purview. The non-mention of the class of other resident aliens and foreigners generally, often mentioned elsewhere, was probably an indication that they might be accepted on individual terms in terms of Exodus 12:48-49. They could never present the threat that neighbours could (see what follows).
The first part of the chapter deals with the purity of the assembly, and who was and who was not to be welcomed (Deuteronomy 23:1-8), the purity of the military camp and behaviour that was not welcomed (Deuteronomy 23:9-14), the welcoming of an escaped slave (Deuteronomy 23:15-16 - probably because Israel themselves had been escaped slaves from Egypt), and in contrast the non-welcome of prostitutes and practising homosexuals (Deuteronomy 23:17-18). In each case the question is of who can be Yahweh's chosen ones. This is then followed by covenant matters such as not taking from the poor interest on loans (Deuteronomy 23:19-20), not taking from God was has been avowed to Him (Deuteronomy 23:21-23), and not taking from their neighbours what belongs to them. There was the presumption in the first case that the poor would have loans available to them, in the second that freewill offerings would be available for others to partake of, and in the third of the availability to all of ready meals from growing grapes and grain (Deuteronomy 23:24-25). The three are thus closely connected by the thought of honesty and provision.
The chapter uses ‘thou, thee' throughout apart from Deuteronomy 23:4 a where the thought is of them as a multitude of people.
Regulations Concerning Who Can Enter the Assembly of Yahweh (Deuteronomy 23:1-9).
Analysis using the words of Moses:
a He who is wounded in the stones, or has his privy member cut off, shall not enter into the assembly of Yahweh (Deuteronomy 23:1).
b A foreigner of doubtful background (mamzer) shall not enter into the assembly of Yahweh, even to the tenth generation shall none of his enter into the assembly of Yahweh (Deuteronomy 23:2).
c An Ammonite or a Moabite shall not enter into the assembly of Yahweh, even to the tenth generation shall none belonging to them enter into the assembly of Yahweh for ever (Deuteronomy 23:3).
d Because they did not meet you with bread and with water in the way, when you came forth out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you (Deuteronomy 23:4).
d Nevertheless Yahweh your God would not listen to Balaam, but Yahweh your God turned the curse into a blessing to you, because Yahweh your God loves you (Deuteronomy 23:5).
c You shall not seek their peace nor their prosperity all your days for ever (Deuteronomy 23:6).
b You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land (Deuteronomy 23:7).
a The children of the third generation who are born to them shall enter into the assembly of Yahweh (Deuteronomy 23:8).
Note that in ‘a' one who has been emasculated cannot enter the assembly of Yahweh, but in the parallel an Edomite or Egyptian of the third generation can enter he assembly of Yahweh. In ‘b' a foreigner of doubtful background shall not enter the assembly of Yahweh, but in the parallel Edom and Egypt are not to be looked on as foreigners of doubtful background. In ‘c' the Ammonite and Moabite cannot enter the assembly of Yahweh ‘for ever', and in the parallel they are seen as so untrustworthy that no treaties must be made with them ‘for ever'. In ‘d' they hired Balaam against Israel, and in the parallel Yahweh did not listen to Balaam.
The Mutilated Cannot Enter the Assembly of Yahweh (Deuteronomy 23:1).
As entry into the land became nearer it was important to guard against the practises of the land. There might be a temptation for Israelites to mutilate themselves as they learned what the Canaanite cult prostitutes had done, or were still doing, in unoccupied territory. Let them therefore recognise that to do that would be for them to ever disqualify them from being in the assembly of Israel. There would be no way back for they would be permanently blemished. For no one religiously mutilated could enter the assembly of Yahweh.
‘ He who is wounded in the stones, or has his privy member cut off, shall not enter into the assembly of Yahweh.'
This in a curious way connects back to Deuteronomy 22:30 which spoke of ‘uncovering his father's skirt'. Here a man's private parts were ‘uncovered'. This probably indicates deliberate mutilation, and is possibly intended to contemptuously dismiss the whole of Canaan as religious rejects, with the mutilated person seen as representing Canaanite religion and its adherents. These descriptions could well have been basically representing Canaanite religious rites which were an abomination to Yahweh and were seen as representative of Canaanite religion, which included the castration of male religious prostitutes. There would thus be total exclusion for Canaanites from the assembly of Israel, consonant with the fact that they were to be destroyed. (Even then Rahab was welcomed in - Joshua 6:25. God's grace always has its exceptions).
But as mentioned above any copycat tactics by Israelites would have the same effect for them as well. Such practises would exclude anyone from the assembly of Yahweh. They were making themselves into Canaanites.
Those mentioned here would necessarily be prevented from circumcision because of their previous past ritual act which was also thus seen as excluding them for ever. In the case of the Canaanites it was because they bore on them the permanent mark of some other deity. In the case of the Israelite it might indicate excessive but mistaken religious fervour. But that would not excuse them. Yahweh demanded wholesomeness and perfection, not mutilation (compare Deuteronomy 14:1). To so mutilate themselves would exclude them from the assembly. We do not know whether exclusion of eunuchs was intended here, or not. Eunuchs would later be perfectly acceptable (Isaiah 56:3-4). It probably does not refer to men mutilated by accident.
There is no mention of the exclusion of their descendants because speaking literally they would be unable to father children. But the intention was also in the case of the Canaanites that there would be no descendants. Any descendants of non-Canaanites to whom this referred would not, however, themselves necessarily be mutilated.
Some, however, see the significance of this as referring to the non-functioning of a man's lifegiving potential. Thus the point would be that the man could no longer ‘go forth and multiply'. He was therefore seen as blemished and not ‘fitted' to be a part of the assembly of Israel, the holy people, although it would not necessarily prevent him from being within the covenant and able to worship Yahweh. But he would not be able to be an acting priest. It was in that view a ritual matter rather than a personal one indicating the perfection of Yahweh as the source of life.
The ‘assembly of Yahweh' was Israel as gathered at the central Sanctuary with the main emphasis on the adult males (compare Deuteronomy 4:10; Deuteronomy 5:22; Deuteronomy 9:10; Deuteronomy 10:4; Deuteronomy 18:16). These basically constituted ‘Israel' with their households coming under their ‘umbrella'. It would exclude resident aliens who had not fully submitted to the covenant (those who had submitted would be seen as full members - compare the principle in Exodus 12:48). To enter into the assembly of Yahweh indicated obtaining full, unrestricted membership, with all its rights and privileges.
‘ A bastard shall not enter into the assembly of Yahweh, even to the tenth generation shall none of his enter into the assembly of Yahweh.'
It is an open question what was meant by ‘a bastard' (mamzer). The English translation give the impression of clarity but not the Hebrew (to us). The word is only used twice in the Old Testament and in its other use refers to ‘a mongrel people' dwelling in Ashdod having replaced the true people (Zechariah 9:6). It could therefore mean a ‘foreigner' but in a contemptuous sense, a foreigner of doubtful background. Notice how in the analysis it contrasts with Edomites and Egyptians, the former ‘brothers' and the latter those who welcomed them as resident aliens.
It has been seen as referring to the product of an incestuous relationship (compare Deuteronomy 22:30) or the product of a forbidden marriage (compare Deuteronomy 7:3) or a half-breed, especially if connected with those otherwise forbidden (for racism was otherwise unknown), or the children of cult prostitutes (by relating mamzer to manzer which means ‘consecrated'). Theoretically at least a bastard as we know it could rarely be born in Israel for adulterers were put to death, and those who engaged in sex outside marriage were compulsorily married. Thus true bastards would be rare. It is not possible for us to be certain who was really in mind.
The exclusion ‘to the tenth generation' puts them on a parallel with Ammonites and Moabites and excludes their descendants from full membership in Israel in the foreseeable future. The phrase could indicate ‘many generations' as something thrust into the distant future, or it may mean ‘for ever' (Deuteronomy 23:3).
‘ An Ammonite or a Moabite shall not enter into the assembly of Yahweh, even to the tenth generation shall none belonging to them enter into the assembly of Yahweh for ever, because they did not meet you (ye) with bread and with water in the way, when you (ye) came forth out of Egypt, and because they hired against you (thee) Balaam the son of Beor from Pethor of Mesopotamia, to curse you (thee). Nevertheless Yahweh your God would not listen to Balaam, but Yahweh your God turned the curse into a blessing to you, because Yahweh your God loves you.'
The exclusion of Ammonites and Moabites was on the basis of their unsuitability as evidenced by their actions. Ammonites were included with Moabites because they were brother nations and often acted as one (compare Judges 3:12-13; Judges 11:12-28 especially 17, 18, 25). What one did the other did. Thus they were lumped together as hiring Balaam, even though in Numbers no mention is made of the Ammonites. But they had continually demonstrated their enmity towards Israel by their attitude. They had refused hospitality to a refugee nation who were related to them, in the time of need, they had hired a false prophet against them, and they had sought for them to be cursed. They were thus untrustworthy. Even from a practical point of view they were not the kind of people that should be introduced into the inner counsels of Israel.
The reasons mentioned must not be minimised. To refuse hospitality was repugnant in the Ancient Near East. It was to brand someone as an enemy or an outcast. This thus demonstrated deep enmity. The hiring of Balaam was an even deeper display of enmity. The purpose had been to put Israel under a permanent curse. They wanted to be rid of them for ever. It was only due to Yahweh's love for Israel that that curse was turned into a blessing.
The idea is that this demonstrated that they were so untrustworthy that while individuals might be allowed within the covenant and to worship Yahweh, none could ever in the foreseeable future become full members of the assembly. For they would never be able to show themselves as sufficiently detached from the attitude of their nations. Part of their disqualification might also arise from the fact that they were seen as descended from an incestuous union of Lot with his daughters (Genesis 19:30-38), so that they were seen as permanently blemished. The contrast with Edom as ‘your brother' may hint at this. It should, however, be noted that their womenfolk could be absorbed into Israel on marriage to an Israelite, as witness Ruth the ancestress of David (Ruth 4:21-22) whose children were welcomed into the assembly of Israel.
“Even to the tenth generation -- for ever.” ‘Ten' regularly means ‘many' (compare Genesis 31:7). Thus this may mean for the foreseeable future until some great event occurs that makes it possible, possibly the coming of Shiloh? - see Genesis 49:10. ‘For ever' means a similar thing, ‘unto the ages', that is into the distant future. Moab and Ammon were clearly seen as a deceitful and wild people and totally untrustworthy.
‘ You shall not seek their peace nor their prosperity all your days for ever.'
This is not as harsh as it sounds. Its meaning is that they are not to establish peace treaties with either nation. To ‘seek their peace and prosperity' was a traditional way by which entering into such treaties was described. The ban was signifying that there was something so unstable in the characters of the nations that they were never to be trusted in a treaty. Their curse returned on their own heads. This would confirm that the problem therefore lay in their basic attitude.
‘ You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were a sojourner in his land.'
In contrast were the Edomites and the Egyptians, the former because they were a genuine brother nation, the latter because in contrast with the Moabites and the Ammonites they had welcomed Israel to live among them at their time of need. Thus whenever they wished to enter the assembly of Israel this was possible after completing a probationary period which established their genuineness.
“Shall not abhor.” Abhorrence had in mind what was contrary to God. It was the opposite of ‘covenant love'. They were not to be looked on as of such a nature that they were utterly unable to be received by Yahweh. Later this position would be partly reversed in the case of Edom because they would criminally take advantage of Judah's misfortunes (Obadiah; Amos 1:11-12; Ezekiel 35:5; 2 Chronicles 28:17; Psalms 137:7). They took possession of lands in the south. It rebounded on them, for in the end these were joined by refugees from the destruction of Edom and were later (under John Hyrcanus) actually forced then to be circumcised and become Jews at the point of the sword, being gradually absorbed into God's people.
The prophets would later prophesy that one day large numbers of Egyptians would turn to Yahweh (Isaiah 19:18-25; Isaiah 45:14), something which became a reality through the preaching of the early church so that Alexandria became a major centre of Christianity in its early days.
‘ The children of the third generation who are born to them shall enter into the assembly of Yahweh.'
Thus when it came to Edomites and Egyptians the father and his son would be probationers, but the grandson would receive welcome as a full member, so the wait would not be too long. It may be asked why they had to be put on probation, whereas other resident aliens could be welcomed almost immediately. The answer lies in the circumstances. Being neighbours they could seek to ‘convert' in large numbers, and by this means plant spies in the assembly in readiness for a coup. This was hopefully to be prevented by the period of probation during which the genuineness of their motives could be proved. And while the son might follow his father in such a plan, the grandson, brought up as an Israelite, would see himself as such.
Behind these stipulations lies an important lesson. It is that while we must forgive people, and always welcome them, we must ever be sensibly aware of their frailties. The Christian ‘forgets' in that he never again holds a repented of sin against someone, but he is still wise enough to recognise other people's basic failings.