TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 23:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Interpreters are not agreed what is here meant by entering into the congregation of the Lord, which is here forbidden to eunuchs and to bastards, Ammonites and Moabites, for ever, but to Edomites and Egyptians only till the third generation. 1. Some think they are hereby excluded from communicating with the people of God in their religious services. Though eunuchs and bastards were owned as members of the church, and the Ammonites and Moabites might be circumcised and proselyted to the Jewish religion, yet they and their families must lie for some time under marks of disgrace, remembering the rock whence they were hewn, and must not come so near the sanctuary as others might, nor have so free a communion with Israelites. 2. Others think they are hereby excluded from bearing office in the congregation: none of these must be elders or judges, lest the honour of the magistracy should thereby be stained. 3. Others think they are excluded only from marrying with Israelites. Thus the learned bishop Patrick inclines to understand it; yet we find that when this law was put in execution after the captivity they separated from Israel, not only the strange wives, but all the mixed multitude, see Neh 13:1-2. With the daughters of these nations (though out of the nations of Canaan), it should seem, the men of Israel might marry, if they were completely proselyted to the Jewish religion; but with the men of these nations the daughters of Israel might not marry, nor could the men be naturalized otherwise than as here provided.
It is plain, in general, that disgrace is here put,
I.Upon bastards and eunuchs, Deu 23:1, Deu 23:2.
By bastards here the Jewish writers understand, not all that were born of fornication, or out of marriage, but all the issue of those incestuous mixtures which are forbidden, Lev. 18. And, though it was not the fault of the issue, yet, to deter people from those unlawful marriages and unlawful lusts, it was very convenient that their posterity should thus be made infamous. By this rule Jephthah, though the son of a harlot, a strange woman (Jdg 11:1, Jdg 11:2), yet was not a bastard in the sense of this law. And as for the eunuchs, though by this law they seemed to be cast out of the vineyard as dry trees, which they complain of (Isa 56:3), yet it is here promised (Deu 23:5) that if they took care of their duty to God, as far as they were admitted, by keeping his sabbaths and choosing the things that pleased him, the want of this privilege should be made up to them with such spiritual blessings as would entitle them to an everlasting name.
II.Upon Ammonites and Moabites, the posterity of Lot, who, for his outward convenience, had separated himself from Abraham, Gen 13:11.
And we do not find that he or his ever joined themselves again to the children of the covenant. They are here cut off to the tenth generation, that is, (as some think it is explained), for ever. Compare Neh 13:1. The reason of this quarrel which Israel must have with them, so as not to seek their peace (Deu 23:6), is because of the unkindness they had now lately done to the camp of Israel, notwithstanding the orders God had given not to distress or vex them, Deu 2:9, Deu 2:19.
1.It was bad enough that they did not meet them with bread and water in the way (Deu 23:4), that they did not as allies, or at least as neutral states, bring victuals into their camp, which they should have been duly paid for. It was well that God's Israel did not need their kindness, God himself following them with bread and water. However this omission of the Ammonites should be remembered against their nation in future ages. Note, God will certainly reckon, not only with those that oppose his people, but with those that do not help and further them, when it is in the power of their hand to do it. The charge at the great day is for an omission: I was hungry, and you gave me no meat.
2.The Moabites had done worse, they hired Balaam to curse Israel, Deu 23:4. It is true God turned the curse into a blessing (Deu 23:5), not only changing the word in Balaam's mouth, but making that really turn to the honour and advantage of Israel which was designed for their ruin. But though the design was defeated, and overruled for good, the Moabites' wickedness was not the less provoking. God will deal with sinners, but according to their endeavours, Psa 28:4.
III.The Edomites and Egyptians had not so deep a mark of displeasure put upon them as the Moabites and Ammonites had.
If an Edomite or Egyptian turned proselyte, his grand-children should be looked upon as members of the congregation of the Lord to all intents and purposes, Deu 23:7, Deu 23:8. We should think that the Edomites had been more injurious to the Israelites than the Ammonites, and deserved as little favour from them (Num 20:20), and yet "Thou shalt not abhor an Edomite, as thou must an Ammonite, for he is thy brother." Note, The unkindness of near relations, though by many worst taken, yet should with us, for that reason, because of the relation, be first forgiven. And then, as to the Egyptians, here is a strange reason given why they must not be abhorred: "Thou wast a stranger in their land, and therefore, though hardly used there, be civil to them, for old acquaintance' sake." They must not remember their bondage in Egypt for the keeping up of any ill will to the Egyptians, but only for the magnifying of Gods power and goodness in their deliverance.
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Summary
Deuteronomy 23:4 meticulously details the specific historical offenses of the Ammonites and Moabites that necessitated their perpetual exclusion from the assembly of the Lord, as previously decreed. This divine judgment stems from two primary acts of hostility: their egregious failure to provide essential provisions, "bread and water," to the Israelites during their arduous journey through the wilderness after the Exodus, and their malicious attempt to subvert God's redemptive purposes by hiring Balaam, a Mesopotamian diviner, to curse the nascent nation. The verse powerfully underscores God's unwavering justice, His meticulous remembrance of both acts of benevolence and malevolence, and His steadfast commitment to His covenant people.
Context
Literary Context
This verse serves as the crucial explanatory rationale for the prohibition articulated in Deuteronomy 23:3, which forbids Ammonites and Moabites from entering "the assembly of the Lord." The broader literary context of Deuteronomy 23 delineates various regulations concerning who may or may not participate in Israel's religious and covenantal community. These laws are foundational to maintaining the purity, distinctiveness, and holiness of God's chosen people. The specific and perpetual exclusion of the Ammonites and Moabites is not arbitrary but directly rooted in their historical conduct towards Israel during a period of extreme vulnerability. This stands in stark contrast to the more nuanced and ultimately less restrictive conditions for Edomites and Egyptians, whose descendants are permitted entry after the third generation, as outlined in Deuteronomy 23:7-8. This section of Deuteronomy, therefore, profoundly emphasizes the critical importance of Israel's relationships with surrounding nations, particularly as these interactions reflect upon their identity as God's redeemed and consecrated people following their miraculous Exodus experience.
Historical & Cultural Context
The events referenced in Deuteronomy 23:4 transpired during Israel's forty-year wilderness wanderings, specifically as they neared the culmination of their journey and approached the borders of the Promised Land. The journey itself was fraught with peril and immense hardship, making acts of hospitality not merely a courtesy but often a matter of survival. In the ancient Near East, providing "bread and water" to weary travelers, especially a large multitude, was a deeply ingrained cultural expectation and a fundamental expression of human decency. The Ammonites' and Moabites' refusal to offer these basic provisions was thus not a passive oversight but an active, hostile denial of essential sustenance to a vulnerable people. The second offense, the hiring of Balaam, is extensively narrated in Numbers 22-24. Balak, the king of Moab, consumed by fear of the vast Israelite encampment, deliberately enlisted Balaam, a renowned diviner from Pethor in Mesopotamia, to pronounce a curse upon Israel. This act represented a direct spiritual and political assault, revealing the deep-seated animosity of these nations and their willingness to employ supernatural, pagan means to thwart God's divine purposes for His covenant people.
Key Themes
Deuteronomy 23:4 significantly contributes to several overarching themes pervasive throughout Deuteronomy and the broader Pentateuch. It powerfully underscores the theme of Divine Justice and Retribution, demonstrating that God meticulously remembers and responds to the actions of both individuals and nations, and that historical conduct carries lasting consequences within the divine economy. The egregious lack of hospitality highlights the Profound Importance of Compassion and Hospitality, a recurring biblical value that mirrors God's own character and His providential care for the vulnerable and marginalized. Furthermore, the hiring of Balaam introduces the critical theme of Spiritual Warfare and Opposition to God's People. This episode vividly illustrates that opposition to God's covenant purposes can manifest through various insidious means, including divination, sorcery, and pagan rituals. Yet, ultimately, God's unwavering sovereignty prevails, turning intended curses into divine blessings, as powerfully evidenced in Numbers 23:8 and Numbers 24:10. This verse, therefore, stands as a foundational historical precedent for God's vigilant protection of His people against external malevolence and His expectation of ethical, compassionate conduct from all nations.
Exposition and Analysis
Key Word Analysis
This refers to the non-Israelite prophet or diviner from Pethor in Mesopotamia. His name, possibly meaning "not (of the) people" or "foreigner," aptly describes his identity outside the covenant community. The fact that the Ammonites and Moabites specifically hired Balaam signifies a deliberate and malicious attempt to use spiritual means—pagan divination and curses—to bring ruin upon Israel. This act reveals a deep-seated antagonism that transcended mere lack of hospitality, escalating to active malevolence and an attempt to subvert God's divine plan for His people.
This term denotes basic food, typically grain or baked loaves, which constituted a staple of the ancient Near Eastern diet. In the phrase "bread and water," it signifies the most fundamental provisions necessary for survival and sustenance, particularly during an arduous journey through a desolate wilderness. The deliberate withholding of this basic necessity by the Ammonites and Moabites was a profound act of inhospitality and hostility, demonstrating a calculated refusal to aid or even acknowledge the fundamental human needs of the passing Israelite multitude.
This refers to the essential liquid for life, especially critical in arid regions like the wilderness traversed by the Israelites. Coupled with "bread," "water" underscores the complete denial of even minimal, life-sustaining aid. Refusing water to a vast multitude traversing a desert environment was not merely an act of discourtesy; it was tantamount to an act of war, designed to weaken, sicken, or even destroy them through thirst and starvation, revealing a profound lack of compassion and an active desire for Israel's demise.
Verse Breakdown
"Because they met you not with bread and with water in the way, when ye came forth out of Egypt"
This initial clause articulates the first significant transgression of the Ammonites and Moabites. As the Israelites, a vast and vulnerable multitude, journeyed through the wilderness following their miraculous deliverance from Egyptian bondage, these nations failed to offer even the most basic provisions of sustenance. This was a severe breach of the deeply ingrained ancient Near Eastern customs of hospitality, which mandated aid to travelers. It represented a hostile act against a people under divine protection, revealing a profound lack of compassion and a callous disregard for their desperate plight and basic human needs.
"and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee"
This second clause details an even more egregious and malicious offense. Not content with mere neglect and a lack of hospitality, the Ammonites and Moabites actively sought to undermine Israel's destiny and thwart God's covenant purposes by employing Balaam, a pagan diviner from a distant land, to pronounce curses upon them. This act constituted a direct spiritual assault, an attempt to use supernatural, idolatrous power to bring divine disfavor upon Israel. The specific mention of Balaam's origin ("Pethor of Mesopotamia") further emphasizes his foreign, non-Israelite status and the pagan, anti-God nature of this malevolent attempt.
Literary Devices
Deuteronomy 23:4 effectively employs several literary devices to amplify its message and underscore the gravity of the Ammonite and Moabite transgressions. The verse utilizes Parallelism by presenting two distinct yet equally damning reasons for the exclusion: the physical neglect (withholding bread and water) and the spiritual malevolence (hiring Balaam to curse). This dual indictment creates a cumulative effect, emphasizing the comprehensive nature of their hostility. An element of Antithesis is implicitly present, as the expected and culturally mandated act of hospitality (providing essential provisions) is starkly contrasted with their actual hostile and malicious actions. The mention of "Balaam" functions as a powerful Historical Allusion, drawing upon the detailed and well-known narrative found in Numbers 22-24. This allusion serves as a concise yet potent shorthand, immediately recalling a profound act of spiritual warfare and the divine intervention that turned a curse into a blessing. Finally, the verse exemplifies Divine Retribution, where the specific historical actions of these nations directly result in a lasting covenant consequence, vividly illustrating God's meticulous remembrance and just response to both passive neglect and active malevolence against His chosen people.
Theological and Thematic Connections
Deuteronomy 23:4 profoundly illustrates God's active and meticulous involvement in the history of nations and His unwavering commitment to His covenant people, Israel. The divine decree of exclusion is not arbitrary but a direct and just consequence of the Ammonites' and Moabites' historical actions, which were characterized by a profound lack of human kindness and a direct, malicious attempt to undermine God's redemptive plan for Israel. This highlights God's perfect justice, demonstrating that He remembers both the good and evil deeds of humanity and nations, and that such actions carry significant weight in His divine economy. The verse also underscores the deep theological significance of hospitality, presenting its absence as a serious moral and spiritual failing, and conversely, its presence as a reflection of righteousness and alignment with God's character. Furthermore, the hiring of Balaam vividly reveals the pervasive reality of spiritual opposition against God's people, yet simultaneously affirms God's absolute sovereignty and power in turning intended curses into blessings. This historical account, therefore, serves as a timeless reminder that God vigilantly defends His own and that His ultimate purposes cannot be thwarted by human machinations or demonic malevolence.
Reflection and Application
Deuteronomy 23:4, though rooted in the ancient history of Israel, offers profound and enduring principles for contemporary believers. It serves as a stark reminder that our actions, whether individual or corporate, are observed by God and carry eternal consequences, never forgotten in His divine memory. The egregious lack of hospitality demonstrated by the Ammonites and Moabites stands as a powerful warning against indifference, self-interest, and a callous disregard for the needs of others, particularly those who are vulnerable, struggling, or perceived as outsiders. As followers of Christ, we are called to embody a radical and counter-cultural hospitality that authentically reflects God's own boundless grace, compassion, and generosity. This means actively seeking to meet the needs of others, whether they are strangers, neighbors, or even those who may seem to be against us, remembering that true love extends even to enemies. Moreover, the episode with Balaam highlights the persistent reality of spiritual opposition and the myriad forms it can assume. We must cultivate spiritual discernment, recognizing that not all opposition is purely physical or political; some attempts seek to undermine our faith, our calling, and God's purposes for His church through spiritual means. Yet, we are also powerfully reminded of God's unwavering sovereign power to protect His people and to miraculously turn intended harm into ultimate good. This truth should instill in us a deep and abiding trust in His faithfulness, empowering us to stand firm in our faith, persevere through adversity, and continue to walk in love, generosity, and courageous obedience, knowing that His purposes will ultimately prevail.
Questions for Reflection
FAQ
Why were the Ammonites and Moabites singled out for such a severe and lasting exclusion from the assembly of the Lord?
The Ammonites and Moabites were singled out for two specific, egregious offenses that occurred during Israel's vulnerable journey from Egypt to the Promised Land, offenses that demonstrated profound hostility against God's chosen people. First, they exhibited a profound lack of basic human kindness and hospitality by refusing to provide "bread and water" to the weary Israelite multitude. This was not merely an oversight but a severe breach of ancient Near Eastern custom and an active act of hostility against a people in dire need. Second, and even more maliciously, they actively sought to undermine God's divine plan for Israel by hiring Balaam, a pagan diviner from Mesopotamia, to pronounce curses upon the nation. This constituted a direct spiritual assault against God's covenant people, an attempt to use supernatural means to thwart His purposes. While other nations might have shown animosity, these particular acts of neglect and active malevolence, especially the attempt to curse a people under divine protection, warranted a unique and perpetual exclusion from the covenant community. This judgment underscores God's justice, His meticulous remembrance of historical actions, and His unwavering commitment to His covenant with Israel, as detailed in Deuteronomy 23:3-6.
Christ-Centered Fulfillment
Deuteronomy 23:4, while detailing a historical judgment and exclusion, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. The Ammonites' and Moabites' refusal to offer "bread and water" to the vulnerable Israelites powerfully foreshadows humanity's inherent spiritual poverty and its utter inability to provide for its deepest spiritual needs. This profound need is ultimately and perfectly met in Christ, who declares Himself the Bread of Life, offering eternal sustenance, and the Living Water, quenching the soul's deepest thirst. Their malicious attempt to curse Israel through Balaam points to the pervasive and relentless spiritual opposition against God's people throughout salvation history, culminating in the ultimate curse of sin and death that humanity faced. However, just as God sovereignly turned Balaam's intended curses into divine blessings for Israel (Numbers 23:11-12), Christ, by willingly becoming a curse for us on the cross (Galatians 3:13), transformed the ultimate curse of sin into the ultimate blessing of redemption, justification, and eternal life. Through His sacrificial blood, the exclusion from God's holy presence, which the Ammonites and Moabites experienced, is gloriously overcome for all who believe. Believers, once alienated, are now welcomed into God's assembly, the church, through Christ's reconciling sacrifice (Ephesians 2:13). He is the true and perfect Host who offers Himself as the ultimate provision, extending boundless grace and inviting all, even former enemies, into His eternal kingdom, thereby fulfilling the call to hospitality in its most profound and redemptive sense (Romans 5:8).