Exclusions Of Several Types (23:1-25)
Neal Pollard
This chapter deals with those who could not enter the assembly (1-8) and the camp (9-14). Then, there are sundry laws (15-18), followed by instructions for interpersonal ethics (19-25). Depending on how you look at this material, the first half of the chapter would address matters under the seventh commandment (“thou shalt not steal”) and starting with verse 19 would address matters related to the eighth commandment (“thou shalt not bear false witness”). But, as you look closely at the content, you will see that this is a general rule that has exceptions. Let us notice the four sections making up Deuteronomy 23.
Admission Into The Assembly Of The Lord (1-8). David asks, “O Lord, who may abide in Your tent? Who may dwell on Your holy hill?” (Psa. 15:1). The inspired Moses had already given some answers to this. But, Moses focuses more on ritual or physical issues than spiritual ones like David does (read the short psalm referenced). On the exclusion list here are men who have mutilated genitals (1), those of illegitimate birth (2), and Ammonites and Moabites (3-6). While first and second generations of Egyptians and Edomites were excluded, the third generation of such were admitted (7-8). Why? The Edomites are their “brother” (see Jacob and Esau) and the Egyptians were their hosts for over 400 years. You may remember that Ammon and Moab were the illegitimate offspring of Lot, but their history began and had transpired differently than that of these other two nations. Both Egypt and Edom would face future judgment, but that would be because of their freewill in time to come (Isaiah 20; Ezekiel 29; Obadiah; Joel 3:19; Amos 1:11ff).
Admission Into The Camp Of The People (9-14). This passage deals with ritual purity. First, soldiers were required to be “clean” when going out to war (9). Second, there is an intimate issue that is accidental yet still required ritual cleansing to rectify (10; Lev. 15:16-18; Lev. 22:4). Third, using the restroom not only required going outside the camp, but instructions were given for burying the excrement there (12-13). A final summarizing statement sums up: “Since the Lord your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you” (14). An awareness of heavenly nearness was to guide the people’s conduct within the camp.
Guidelines For Runaway Slaves And Cult Prostitutes (15-18). This deals with the ethical standards to be followed by Israel in a world that gave no thought to them. Slaves who escape are not to be returned to their masters (15-16). Neither is he to be pushed around or mistreated. Israelite men and women were never to serve as cult prostitutes (17). Bratcher and Hatton explain, “Some Canaanites worshiped by going to their temples and having sex with prostitutes that represented their gods” (UBS Handbook, 388). Additionally, money earned from such acts were not to be given as an offering to God–who finds both actions (the practice and the payment) disgusting (18).
Guidelines For The Ethical Use Of Money (19-25). First, do not charge your spiritual brothers interest on loans made to them (19-20). Second, do not fail to pay what you vow to God (21-23). Third, do not steal grapes or grain from your neighbor’s vineyard and field (24-25). All of these in some way directly correspond to the eighth commandment. It is tempting to have an unhealthy relationship with money and easy to give in to such temptations. But God’s people are to have higher, better ethics.
Whether it is daily living or days of worship, God’s people are to give thought to His ever-presence and nearness. This will lead them to treat Him and them as they should. The inhabitants of Canaan held to no such ethics, but Israel was to be different. As we live in a world pursuing a much baser ethic, we must live higher and better than that as led by God (Col. 3:1-2).
The Preacher Pollard Blog 