Deuteronomy 23
OGCSUMMARY OF CHAPTER TWENTY-THREE
Neither eunuchs, bastards, Ammonites, nor Moabites, shall be incorporated with the genuine Israelites, 1-3. The reason why the Ammonites and Moabites were excluded, 4-6. Edomites and Egyptians to be respected, 7. Their descendants in the third generation may be incorporated with the Israelites, 8. Cautions against wickedness when they go forth against their enemies, 9. To keep the camp free from every defilement, and the reason why, 10-14. The slave who had taken refuge among them is not to be delivered up to his former master, 15, 16. There shall be no prostitutes nor sodomites in the land, 17. The hire of a prostitute or the price of a dog is not to be brought into the house of God, 18. The Israelites shall not lend on usury to each other, 19; but they may take usury from strangers, 20. Vows must be diligently paid, 21-23. In passing through a vineyard or field a man may eat of the grapes or corn, but must carry away none with him, 24, 25.
QUESTIONS, LESSON EIGHTEEN (Deuteronomy 23:15 to Deuteronomy 24:22)
CHAPTER 23
Note Deuteronomy 23:15-16. We have said this escaped slave was not an Israelite. Do you agree or disagree? Why?
It is a fact that prostitution and sodomy were frequently connected with heathen religious rites in ancient times. Do you know of modern examples of religion upholding or encouraging immoral practices?
Why not bring the wages of a harlot into the house of God? Isn-’t money all the same? Do you think the church of the Lord should be supported by solicitations from non-Christians?
When loaning, whom could an Israelite charge interest? Whom could he not?
What was the rule concerning making and breaking vows?
If you ate grapes or plucked grain as you passed through your neighbor’s field, what one cardinal rule was to be observed?
CHAPTER 24 7.
Upon what grounds could a man obtain a divorce under the Old Covenant?
Why did Jesus say this law was given?
Do you think it was practiced by Israelites before Deuteronomy was written?
What prohibition is laid down here for divorced persons?
How long was a newly married man exempt from military service? What reason is given for this?
How did the millstones involved in grinding grain represent a man’s life?
What happened to an Israelite who kidnapped an Israelite?
Specifically, whose instructions were to be heeded by the leper?
Why should the leper remember Miriam?
How long could a creditor keep a poor man’s pledged garment? Why?
When was a poor laborer to be paid? Why?
Note Deuteronomy 24:16. This statement deals with Israel’s judgment toward transgressors. How do you reconcile it with the judgment of God in Deuteronomy 5:8-10?
Do you think Deuteronomy 25:16 would aptly describe God’s judgment in the final day? Scripture(s) please!
How would the poor be provided for as a generous Israelite harvested his crops?
Deuteronomy 23:1-6
- EXCLUSION FROM THE CONGREGATION (Deuteronomy 23:1-14)
(1) PERMANENT EXCLUSION FOR THE SEXUALLY MUTILATED, CHILDREN BORN OF ILLEGITIMATE UNION AND CERTAIN ENEMY PEOPLE (Deuteronomy 23:1-6)
He that is wounded in the stones, or hath his privy member cut off, shall not enter into the assembly of Jehovah. 2 A bastard shall not enter into the assembly of Jehovah; even to the tenth generation shall none of his enter into the assembly of Jehovah. 3 An Ammonite or a Moabite shall not enter into the assembly of Jehovah; even to the tenth generation shall none belonging to them enter into the assembly of Jehovah for ever; 4 because they met you not with bread and with water in the way, when ye came forth out of Egypt, and because they hired against thee Balaam the son of Beor from Pethor of Mesopotamia, to curse thee. 5 Nevertheless Jehovah thy God would not hearken unto Balaam; but Jehovah thy God turned the curse into a blessing unto thee, because Jehovah thy God loved thee. 6 Thou shalt not seek their peace nor their prosperity all thy days for ever.
THOUGHT QUESTIONS 23:1-6
Was the exclusion of the sexually mutilated a fair regulation? Discuss.
We can see reason for the exclusion of the bastard, but why the rest of the generations?
Evidently there is a time and circumstance when even God gives up. Is this a fair conclusion about what is said of the Amonite and the Moabite?
AMPLIFIED TRANSLATION 23:1-6
He who is wounded in the testicles, or has been made a eunuch, shall not enter into the congregation of the Lord. 2 A person begotten out of wedlock shall not enter into the assembly of the Lord; even to his tenth generation shall his descendants not enter into the congregation of the Lord. 3 An Ammonite or [41]Moabite shall not enter into the congregation of the Lord; even to their tenth generation their descendants shall not enter into the assembly of the Lord for ever;
[41] It must be remembered that the children, according to the Jewish law, followed the father, not the mother. [That is, the family of Boaz for example, although his wife Ruth was a Moabitess, was considered Israelite, including his wife.] The case of Ruth would not, therefore, be touched by this precept (Ellicott’s Commentary).
4 Because they did not meet you with food and water on the way when you came forth out of Egypt, and because they hired Balaam son of Beor of Pethor of Mesopotamia, against you to curse you. 5 Nevertheless the Lord your God would not listen to Balaam; but the Lord your God turned the curse into a blessing to you, because the Lord your God loved you. 6 You shall not seek their peace or their prosperity all your days for ever.
COMMENT 23:1-6
In all these verses the purity and separateness of God’s people is being maintainedand they should be studied with this in mind.
AN AMMONITE OR A MOABITE SHALL NOT ENTER (Deuteronomy 23:3)These two peoples were related to Israel through Lot, Abraham’s nephew (Genesis 19:36-38). Two reasons are given here for excluding them from the assembly:
Their lack of hospitality when Israel came out of Egypt (Deuteronomy 23:4).
They hired Balaam to curse Israel (Deuteronomy 23:4). See 2 Peter 2:12-16, Jude 1:11.
Moab’s actions toward Israel are recorded in Numbers 22-25. Their influence upon the Hebrews was in every way degrading. Ammon’s treatment was apparently similartheir border was strong (Numbers 21:24), Israel was to avoid conflict with them when entering Canaan (Deuteronomy 2:19) and they evidently joined Moab in the hiring of Balaam. Both of these tribes were later thorns in Israel’s flesh, Judges 3:12-13; Judges 11:4, etc.
Deuteronomy 23:7-14
(2) TEMPORARY EXCLUSION FOR EGYPTIANS, MOABITES AND PHYSICALLY UNCLEAN (Deuteronomy 23:7-14)
7 Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a sojourner in his land. 8 The children of the third generation that are born unto them shall enter into the assembly of Jehovah. 9 When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing. 10 If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: 11 but it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he shall come within the camp. 12 Thou shalt have a place also without the camp, whither thou shalt go forth abroad; 13 and thou shalt have a paddle among thy weapons; and it shall be when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee: 14 for Jehovah thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy, that he may not see an unclean thing in thee, and turn away from thee.
THOUGHT QUESTIONS 23:7-14
Why the lenient attitude toward the Egyptians? Were they not idolators? Discuss.
Read Deuteronomy 23:14 first, then read Deuteronomy 23:9 through 13. If Jehovah was so near then what of today?
There must be some connection between physical uncleanness and moral defilement. Discuss.
AMPLIFIED TRANSLATION 23:7-14
7 You shall not abhor an Edomite, for he is your brother [Esau’s descendant]. You shall not abhor an Egyptian, because you were a stranger and temporary resident in his land. 8 Their children may enter into the congregation of the Lord in their third generation. 9 When you go forth against your enemies and are in camp, you shall keep yourself from every evil thing. 10 If there is among you any man who is not clean by reason of what happens to him at night, then he shall go outside the camp, he shall not come within the camp; 11 But when evening comes he shall bathe himself in water, and when the sun is down, he may return to the camp. 12 You shall have a place also outside the camp to which you shall go [as a comfort station]; 13 And you shall have a paddle or shovel among your weapons, and when you sit down outside [to relieve yourself], you shall dig a hole with it, and turn back and cover up what has come from you. 14 For the Lord your God walks in the midst of your camp to deliver you and to give up your enemies before you; therefore shall your camp be holy, that He may see nothing indecent among you, and turn away from you.
COMMENT 23:7-14
The Edomites, as descendants of Esau, Jacob’s brother, and the Egyptians, because Israel sojourned in their land, were to be allowed into the assembly of the congregation after three generations within Israel’s borders. Egypt, of course, has been the spawning ground of Israelbeginning with seventy souls (Genesis 46:27), and leaving some four hundred years later with a great host which must have totaled well over two million (See the Introduction, II).
Those men deemed unclean while Israel was encamped against the enemy (Deuteronomy 23:9-14) were also to be excluded until they had complied with the cleansing formula here described. See the Rules for conducting the Holy War, (II, B, g, 7) following Deuteronomy 21:14.
Deuteronomy 23:9-14
(7) UNCLEANNESS (Deuteronomy 23:9-14)
9When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing. 10 If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: 11 but it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he shall come within the camp. 12 Thou shalt have a place also without the camp whither thou shalt go forth abroad: 13 and thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee; 14 for Jehovah thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy, that he may not see an unclean thing in thee, and turn away from thee.
THOUGHT QUESTIONS 23:9-14
There are some very delicate subjects here discussed in a most candid and yet modest manner. This should offer some example for our approach and discussion of such subjects.
It will be of interest to note in this passage what God classifies as unclean; why so? Unclean in what sense? Cf. Numbers 5:1-4.
AMPLIFIED TRANSLATION 23:9-14
9 When you go forth against your enemies and are in camp, you shall keep yourself from every evil thing. 10 If there is among you any man who is not clean by reason of what happens to him at night, then he shall go outside the camp, he shall not come with the camp; 11 But when evening comes he shall bathe himself in water, and when the sun is down, he may return to the camp. 12 You shall have a place also outside the camp to which you shall go [as a comfort station]; 13 And you shall have a paddle or shovel among your weapons, and when you sit down outside [to relieve yourself], you shall dig a hole with it, and turn back and cover up what has come from you. 14 or the Lord your God walks in the midst of your camp to deliver you and to give up your enemies before you; therefore shall your camp be holy, that He may see nothing indecent among you, and turn away from you.
COMMENT 23:9-14
We have placed this section here because it obviously concerns warfare (Deuteronomy 23:9).
FROM EVERY EVIL THING (Deuteronomy 23:9)Heb. ra-a, here, evil in the sense of blemish, uncleanness. Gesenius mentions that the word may imply to be noxious, hurtfuland there seems to be such overtones in this passage. The fact that they were in camp and in the midst of a war, did not relieve them of certain responsibilities. Discipline and safety are the rule in any army camp, and it is not difficult to see the wisdom of these words. All impurity and uncleanness was to be kept out. This basic rule of course, also applies to the camp as a whole, Numbers 5:1-4.
Deuteronomy 23:15-16
LESSON EIGHTEEN Deuteronomy 23:15 to Deuteronomy 24:22
m. LAWS OF SOCIETY AND DOMESTIC RELATIONS (Deuteronomy 23:15 to Deuteronomy 26:19)
(1) TREATMENT OF ESCAPED SLAVES (Deuteronomy 23:15-16)
Thou shalt not deliver unto his master a servant that is escaped from his master unto thee: 16 he shall dwell with thee, in the midst of thee, in place which he shall choose within one of thy gates, where it pleaseth him best: thou shall not oppress him.
THOUGHT QUESTIONS 23:15, 16
No such provision was made for a runaway Hebrew servant. Cf. Deuteronomy 15:12-18. Why such a provision for outsiders?
The motive for running away is at least suggested. What is it?
AMPLIFIED TRANSLATION 23:15, 16
15 You shall not give up to his master a servant who has escaped from his master to you; 16 He shall dwell with you in your midst, where he chooses in one of your towns, where it pleases him best. You shall not defraud or oppress him.
COMMENT 23:15, 16
The reference is to a foreign slave who had fled from the harsh treatment of his master to seek refuge in Israel, as is evident from the expression. -in one of thy gates,-’ i.e. in any part of the land. (Pulpit) No such provision is made for runaway Hebrew servants, about which see 15:.12-18 and notes; compare Deuteronomy 22:1-3.
Deuteronomy 23:17-18
(2) MORALITY, ILLEGITIMATE PRACTICES AND WAGES (Deuteronomy 23:17-18)
There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel. 18 Thou shalt not bring the hire of a harlot, or the wages of a dog, into the house of Jehovah thy God for any vow: for even both these are an abomination unto Jehovah thy God.
THOUGHT QUESTIONS 23:17, 18
Is a sodomite the masculine form of a prostitute?
There seems to be a strong emphasis upon sex in both the heathen nations and in the life of Israel. Why?
Was the practice of such persons so common that some of them claimed a place in the worship of Jehovah? Discuss.
It is a sad day when a dog can be used to exploit the erotic desires of man, Cf, Deuteronomy 22:19; Leviticus 18:23; Leviticus 20:15-16, Or is this the meaning of the text?
AMPLIFIED TRANSLATION 23:17, 18
17 There shall be no cult prostitute of the daughters of Israel, neither shall there be a cult prostitute (a sodomite) of the sons of Israel. 18 You shall not bring the hire of a harlot or the price of a dog [a sodomite] into the house of the Lord your God, in payment for a vow; for both of thesethe gift and the giverare an abomination to the Lord your God.
COMMENT 23:17, 18
PROSTITUTE. SODOMITE (Deuteronomy 23:16)These words represent the feminine and masculine of the same Hebrew root. The word is Kedeshah in the first instance, Kahesh in the seconda woman who devoted herself to immoral practices as a part of her heathen and idolatrous worship, and a man who did the same. The root kedesh literally signifies sanctuary, a reference to the idolatrous houses where these practices were carried on. These persons were sanctified or set aside for an (un)holy purpose by the religions in and around Canaan.
Of the female member of the class, the I.S.B.E. states, She was a kedheshah, one of a consecrated class, and as such was a concrete expression and agent of the most insidious and powerful influence and system menacing the purity and permanence of the religion of Jehovah. This system diefied the reproductive organs and forces of nature and its devotees worshipped their idol symbols in grossly licentious rites and orgies. The temple prostitute was invested with sanctity as a member of the religious caste. The Canaanite sanctuaries were gigantic brothels, legalized under the sanctions of religion.
The wares of these women, however, were not always sold in the sanctuaries. See Genesis 38:15-23, where Tamar poses as a prostitute (kedeshah) as well as a harlot (zanah), a more general word (see below). Note Hosea 4:11-19, where both of these words again occur, aptly depicting both the moral and spiritual degredation of Israel.
The male prostitute (sodomite) was normally attached to one of these sanctuaries also, though, like his female counterpart, his practices were apparently not restricted to that area. (Genesis 19:5, etc.) Josiah had to break down their houses that were in the house of Jehovah, where the women wove hangings for the Asherah (2 Kings 23:7)a passage which testifies of its great influence as a practice. In both ancient and modern societies, sodomites have frequently been transvestitesa fact to remember in the exhortation of Deu 22:5. See also Leviticus 18:22; Leviticus 20:13.
HIRE OF A HARLOT (Deuteronomy 23:18)i.e. the wages or income she obtained by her practices. The Heb. word here rendered harlot (Zanah) is more general than prostitute (kedeshah) above, including her but also any others given over to illicit sexual relations (cf. its use in Deuteronomy 22:21). This woman might not be religious even by heathen standards.
THE WAGES OF A DOG (Deuteronomy 23:18)i.e. the wages some owner of a dog might charge for his relations with an Israelite. See Exodus 22:19, Leviticus 18:23; Leviticus 20:15-16. Others believe dog is here used figuratively as a derisive term for the sodomite.
In either case, illicitly and illegally gained money was not to be contributed to Jehovah God. Money so gained was shrouded with sin and impurity. Using it for the sanctuary of God would be tantamount to robbing a bank so the money could be contributed to the church building fund!
Deuteronomy 23:19-20
(3) INTEREST ON LOANS (Deuteronomy 23:19-20)
19 Thou shalt not lend upon interest to thy brother; interest of money, interest of victuals, interest of any thing that is lent upon interest: 20 unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest, that Jehovah thy God may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it.
THOUGHT QUESTIONS 23:19, 20
Why not lend with interest to our brother? Does this relate to our day? Discuss.
How shall we connect the blessing of the Lord with lending without interest?
AMPLIFIED TRANSLATION 23:19, 20
19 You shall not lend on interest to your brother, interest on money, on victuals, on anything that is lent for interest. 20 You may lend on interest to a foreigner; but to your brother you shall not lend on interest, that the Lord your God may bless you in all that you undertake in the land to which you go to possess it.
COMMENT 23:19, 20
The amount of interest which could be charged to foreigners is not stated, but no interest was to be charged a fellow-Israelite. See also Exodus 22:25-27, Leviticus 25:35-37, Nehemiah 5:6-10, Ezekiel 18:5-9. If they were obedient, they would indeed lend as a nation, ch. Deuteronomy 28:12.
Deuteronomy 23:21-23
(4) MAKING AND KEEPING VOWS (Deuteronomy 23:21-23)
21 When thou shalt vows a vow unto Jehovah thy God, thou shalt not be slack to pay it: for Jehovah thy God will surely require it of thee; and it would be sin in thee. 22 But if thou shalt forbear to vow, it shall be no sin in thee. 23 That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed unto Jehovah thy God, a freewill-offering, which thou, hast promised with thy mouth.
THOUGHT QUESTIONS 23:21-23
Jephthah was not the only man who opened his mouth unto Jehovah and could not go back. A promise to God is no light matter.
In what sense is a vow a free-will offering?
AMPLIFIED TRANSLATION 23:21-23
21 When you make a vow to the Lord your God, you shall not be slack in paying it; for the Lord your God will surely require it of you, and slackness would be sin in you. 22 But if you refrain from vowing, it will not be sin in you. 23 The vow which has passed your lips you shall be watchful to perform, a voluntary offering which you have made to the Lord your God, which you have promised with your mounth.
COMMENT 23:21-23
See also Numbers 30:1-2, Ecclesiastes 5:4-5. This passage apparently applies to those freewill offerings and vows an Israelite could make to God. An Israelite was to be a man of his wordwhat he said he was to do!
A terrible example of a man who rashly vowed is found in the case of Jephthah, Judges 11:29-30.
Deuteronomy 23:24-25
(5) PARTAKING OF A NEIGHBOR’S CROP (Deuteronomy 23:24-25)
24 When thou comest into thy neighbor’s vineyard, then thou mayest eat of grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel. 25 When thou comest into thy neighbor’s standing grain, then thou mayest pluck the ears with thy hand; but thou shalt not move a sickle unto thy neighbor’s standing grain.
THOUGHT QUESTIONS 23:24, 25
Why was this provision made? Consider two viewpoints.
Jesus-’ disciples made use of this law. Cf. Matthew 12:1 ff.
AMPLIFIED TRANSLATION 23:24, 25
24 When you come into your neighbor’s vineyard, you may eat your fill of grapes as many as you please; but you shall not put any in your vessel. 25 When you come into the standing grain of your neighbor, you may pluck the ears with your hand; but you shall not put a sickle to your neighbor’s standing grain.
COMMENT 23:24, 25
In both the vineyard and the grain-field, the rule is based on the principle of providing for the immediate needs of the individual who passed through the field. They were not allowed to lay up a reserve of either crop.
Jesus-’ disciples used this law to their advantage, Matthew 12:1 ff. The Pharisees-’ rebuke in that instance was doubtless based on such passages as Exodus 31:12-17, Numbers 15:32-36. But they forgot at least two considerations: 1. Preservation of human life is a principle over-shadowing subbath-keeping, 2. Christ himself is Lord and Master of the sabbath.