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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 23:5 powerfully illustrates the LORD's unwavering sovereignty and profound love for His covenant people, Israel. It recounts a pivotal moment in their history where divine intervention completely nullified an enemy's malicious intent, supernaturally transforming an intended curse into a tangible blessing. This verse serves as a foundational declaration of God's protective faithfulness, demonstrating His absolute control over all circumstances and His benevolent commitment to those He loves.
Context
Literary Context
Deuteronomy 23:5 is embedded within a series of specific cultic and societal laws (Deuteronomy 23:1-25) that define who may and may not "enter the assembly of the LORD." More specifically, verses 3-6 detail the perpetual exclusion of Ammonites and Moabites from Israel's sacred assembly. This exclusion is not arbitrary but rooted in their historical hostility towards Israel during the Exodus. Verse 4 explicitly states that these nations "did not meet you with bread and water on the way, when you came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee." Thus, verse 5 directly follows and provides the theological justification for this severe judgment against Moab (and by extension, Ammon), emphasizing that despite their malevolent actions and the hiring of a powerful diviner, God's protective love for Israel ultimately prevailed. This historical precedent reinforces the broader covenantal framework of Deuteronomy, where past acts of divine faithfulness and judgment are recalled to underscore present commands and future promises, reminding Israel of God's active involvement in their national destiny.
Historical & Cultural Context
The historical event referenced in Deuteronomy 23:5 is extensively narrated in Numbers chapters 22-24. As the Israelites, after forty years of wandering, approached the plains of Moab, King Balak of Moab became terrified by their vast numbers. In the ancient Near East, it was a common belief that curses and blessings, particularly when pronounced by a professional diviner or prophet, held potent, almost tangible spiritual power. Consequently, Balak sought to counteract the perceived threat by hiring Balaam, a renowned diviner from Pethor in Mesopotamia, to pronounce a curse upon Israel. Balaam's reputation was such that "he whom you bless is blessed, and he whom you curse is cursed" (Numbers 22:6). Despite Balak's persistent efforts, moving Balaam to various vantage points in the hope of securing a different outcome, the LORD supernaturally intervened. Through a series of divine encounters, including a talking donkey and an angel, Balaam was repeatedly compelled to utter only blessings upon Israel, much to Balak's intense frustration. This divine intervention not only thwarted Balak's plans but also demonstrated Yahweh's supremacy over all pagan deities and diviners.
Key Themes
Deuteronomy 23:5 encapsulates several profound theological themes central to the Pentateuch and the entire biblical narrative. Foremost is God's Sovereign Protection, illustrating His absolute control over all circumstances and His active involvement in defending His covenant people. The phrase "would not hearken unto Balaam" underscores God's supreme will, overriding even the most determined human or demonic intentions to harm His elect. This theme resonates throughout Israel's history, from their miraculous deliverance from Egyptian bondage (Exodus 14) to His faithful provision in the wilderness (Exodus 16). Another crucial theme is Divine Transformation of Evil, where God not only thwarts evil but actively repurposes it for good. The turning of a "curse into a blessing" is a powerful testament to God's redemptive power, echoing the principle later articulated by Joseph in Genesis 50:20 and by Paul in Romans 8:28, that "in all things God works for the good of those who love him." Finally, the verse profoundly highlights God's Unconditional Love for His people, explicitly stating, "because the LORD thy God loved thee." This divine love (Hebrew: ahavah) is not contingent on Israel's merit but is the fundamental, unchanging basis of His covenant relationship and the driving force behind His protective and benevolent actions, a love that finds its ultimate and most glorious expression in the New Testament (John 3:16).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." In this context, "would not hearken unto Balaam" signifies God's absolute refusal to give ear or consent to Balaam's intentions. It implies not merely a passive non-listening but an active, decisive rejection and prohibition of Balaam's request or attempt to curse Israel. God did not grant Balaam the power or permission to utter an effective curse.
A primitive root meaning "to turn about or over; by implication, to change, overturn, return, pervert." This powerful verb denotes a complete reversal, an overthrow, or a radical transformation. It is used elsewhere to describe God overthrowing cities (e.g., Sodom and Gomorrah in Genesis 19:21) or turning water into blood (Exodus 7:17). Here, it emphasizes that God didn't simply prevent the curse; He actively and fundamentally changed its very nature, flipping it 180 degrees into its antithesis—a blessing. This is a divine act of creative and redemptive reversal.
A primitive root meaning "to have affection for (sexually or otherwise)." This verb expresses deep affection, devotion, and covenantal commitment. It is the foundational reason explicitly given for God's actions. God's love for Israel is not a fleeting emotion but a steadfast, active commitment that drives Him to protect, provide for, and bless His people. This love is the ultimate explanation for His powerful intervention, highlighting His character as a benevolent, faithful, and covenant-keeping God.
Verse Breakdown
"Nevertheless the LORD thy God would not hearken unto Balaam;"
This initial clause establishes God's supreme authority and active resistance to evil. Despite Balak's persistent efforts and Balaam's attempts to invoke a curse, God utterly refused to allow the curse to take effect. The repeated phrase "the LORD thy God" emphasizes the personal, intimate, and covenantal relationship between Yahweh and Israel, underscoring that His intervention was specifically on behalf of "His" beloved people.
"but the LORD thy God turned the curse into a blessing unto thee,"
This is the pivotal declaration of divine reversal and transformation. God's action was not merely defensive; it was profoundly transformative. He took what was intended for harm—a potent, malevolent curse—and actively converted it into its opposite, a blessing. This demonstrates God's unparalleled power to manipulate circumstances beyond human comprehension, repurposing evil intentions for His good purposes for His people. The reiteration of "the LORD thy God" powerfully reinforces the singular, divine source of this miraculous transformation.
"because the LORD thy God loved thee."
This concluding clause provides the profound theological motivation for God's extraordinary actions. His intervention was not arbitrary, nor was it based on Israel's inherent merit or righteousness. Instead, it was solely rooted in His intrinsic character of love. This divine love is the bedrock of the covenant, assuring Israel of God's unwavering commitment and benevolent intentions towards them, regardless of the threats they face from any adversary.
Literary Devices
Deuteronomy 23:5 masterfully employs several literary devices to convey its profound theological message. Repetition is prominently featured with the phrase "the LORD thy God," which appears three times. This emphatic repetition serves to underscore the singular, sovereign source of Israel's protection and blessing, reinforcing God's personal and covenantal relationship with His people. It highlights that this divine intervention was not accidental but a deliberate, intentional act by their specific, faithful God. Contrast is central to the verse's meaning, highlighting the stark opposition between "curse" and "blessing." This powerful antithesis magnifies the miraculous nature of God's intervention, showcasing His unique ability to completely reverse an intended outcome. This leads to a profound sense of Divine Irony, where the very instrument (Balaam) hired by the enemy to curse Israel is divinely compelled to bless them instead, thereby thwarting the enemy's plans through their own chosen means. The transformation from curse to blessing also functions as a form of Hyperbole, emphasizing the completeness and overwhelming nature of God's reversal. The verse, though concise, uses these devices to communicate a profound and enduring theological truth about God's sovereign power, protective love, and transformative grace.
Theological and Thematic Connections
Deuteronomy 23:5 stands as a powerful testament to God's unwavering sovereignty and His covenantal faithfulness. It reveals a God who is not merely a distant observer but an active participant in the affairs of His people, capable of overriding human and even supernatural malevolence. This incident demonstrates divine providence in its most direct form, where God's love for Israel compels Him to intervene decisively, transforming what was meant for their destruction into a source of blessing. This principle extends beyond this specific historical event, illustrating a foundational truth about God's character: He is ultimately in control, and His benevolent purposes for His people cannot be thwarted by any adversary. This theme of God turning adverse circumstances for good is a recurring motif throughout scripture, offering profound comfort and assurance to believers across generations.
Reflection and Application
Deuteronomy 23:5 offers profound comfort and a robust foundation for trust in God's sovereign care. In a world where we often feel vulnerable to the ill intentions of others, or to circumstances beyond our control, this verse reminds us that our God is not only aware of every threat but is actively working on our behalf. Just as He shielded Israel from Balaam's curses, He continues to watch over His children today. We may face opposition, envy, or spiritual attacks, but we can rest in the assurance that God's love is our ultimate shield and His power is our ultimate defense. He possesses the unique ability to disarm destructive forces and, remarkably, to repurpose even the most challenging or malicious situations for our ultimate good and His glory. This truth calls us to a deeper level of trust, encouraging us to lean into His love and sovereignty, knowing that His plans for us are always for blessing, not for harm. It invites us to view adversity through the lens of His transformative power, confident that even when things seem to be going wrong, God is capable of turning the curse into a blessing.
Questions for Reflection
FAQ
Did Balaam truly want to curse Israel, or was he just doing Balak's bidding?
Balaam's motivations appear complex and deeply conflicted. While he initially seemed willing to accompany Balak's messengers for payment (Numbers 22:7), he repeatedly stated that he could only speak what the LORD put in his mouth (Numbers 22:18). However, his actions later, particularly his counsel to Balak to entice Israel into idolatry and immorality through the Midianite women (Numbers 31:16), reveal a deeper, malevolent intent. He sought personal gain and, when he couldn't curse Israel directly due to divine intervention, he devised a strategy to make them vulnerable to God's judgment by tempting them to sin. So, while constrained by God's power, his heart was ultimately aligned with opposing Israel for profit, making God's intervention in Deuteronomy 23:5 all the more significant as it thwarted his direct cursing efforts.
Does God still turn curses into blessings for believers today?
Absolutely. While the specific historical context of Balaam and Balak is unique, the underlying theological principle of God's sovereign power and protective love remains timeless. For believers in Christ, this truth is foundational. God continues to work in the lives of His people, often taking situations intended for harm—whether from human malice, spiritual attack, or even the consequences of a fallen world—and transforming them for good. This is not to say that believers will never experience hardship or suffering, but rather that God is capable of redeeming and repurposing even the darkest experiences for His glory and our ultimate benefit. This echoes the profound truth of Romans 8:28, where we are assured that "in all things God works for the good of those who love him, who have been called according to His purpose."
Christ-Centered Fulfillment
Deuteronomy 23:5, with its declaration that "the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While God's love for Israel led Him to reverse Balaam's intended curse, this foreshadows the far greater act of divine love where God turned the ultimate curse of sin and death into the ultimate blessing of salvation and eternal life through Christ. Humanity was under the curse of the Law due to sin and disobedience (Galatians 3:10), but "Christ redeemed us from the curse of the law by becoming a curse for us" (Galatians 3:13). The cross, intended by Satan and wicked men as the ultimate curse, humiliation, and defeat, was divinely transformed into the greatest blessing for all humanity, demonstrating God's supreme power to reverse evil and bring forth life. Through Christ, who "knew no sin, that we might become the righteousness of God in him" (2 Corinthians 5:21), God's immeasurable love for us is fully revealed, turning our spiritual death into new life (Ephesians 2:4-5) and securing an eternal blessing that no enemy, no curse, and no power can ever undo (Romans 8:38-39).