Exegetical and Hermeneutical Commentary of Deuteronomy 23:7
Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
The Edomite, as descended from Esau the twin brother of Jacob (compare Deu 2:4), and the Egyptian, as of that nation which had for long shown hospitality to Joseph and his brethren, were not to be objects of abhorrence. The oppression of the Egyptians was perhaps regarded as the act of the Pharaohs rather than the will of the people Exo 11:2-3; and at any rate was not to cancel the memory of preceding hospitality.
Deu 23:8
In their third generation – i. e. the great grandchildren of the Edomite or Egyptian alien: compare the similar phrase in Exo 20:5.
Fuente: Albert Barnes’ Notes on the Bible
An Edomite; the children of Edom; only the Amalekites are excepted by Gods particular order, and upon special reason, Deu 25:17-19.
Thy brother, by Esau, Jacobs brother.
Thou wast a stranger in his land, and didst receive habitation, protection, and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with great men and others, that one injury or offence blots out the remembrance of twenty courtesies; but God doth not deal so with us, nor will he have us to deal so with others, but commands us to overlook and forget injuries, and to remember kindnesses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Thou shall not abhor an Edomite,…. Or an Idumean, the descendants of Esau, whose name was Edom, Ge 25:30 the Targum of Jonathan adds, “that comes to be made a proselyte”; he was not to be rejected with abhorrence, because of the old grudge between Jacob and Esau, and which was become national in their posterity:
for he is thy brother; the Israelites and the Edomites were nearest akin to each other of all the nations; for Jacob and Esau were own brothers by father’s and mother’s side, yea, were twin brothers; the relation was very near:
thou shall not abhor an Egyptian; that comes to be made a proselyte also, as the same Targum; though the Israelites were so ill used by them, their lives made bitter with hard bondage, and their male infants slain by them, and they for a long time refused their liberty to depart:
because thou wast a stranger in his land: and at first received many favours and kindnesses from them, being supported and supplied with provisions during a long famine; and had one of the richest and most fruitful parts of the country assigned them to dwell in; and old favours were not to be forgotten, though they had been followed with great unkindness and cruelty.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 7, 8:
Sanctions against the Edomites were not nearly so severe as against the Ammonites and Moabites. The Edomites had refused passage through their territory, Num 20:14-21, but did not otherwise mistreat Israel nor seek to lead them into idolatry.
Family ties were closer between Israel and Edom, than between Israel and Moab and Ammon.
Descendants of Edom might be naturalized after the “third generation.” This may denote the third generation after Israel’s settlement in the Land.
The Egyptians had oppressed and mistreated Israel during their sojourn there. But it was Egypt which gave Israel sanctuary and provided life-giving food and shelter during the terrible drought that devastated that region, Gen 47:1-12. Egyptians were eligible for naturalization into Israel after the “third generation,” in the same manner as the Edomites.
Fuente: Garner-Howes Baptist Commentary
7. Thou shalt not abhor an Edomite. In order that the punishment denounced against the Moabites and Ammonites should be more strongly marked, he commands the Edomites and Egyptians to be admitted in the third generation; the former, because they derived their origin from the same ancestor, Isaac, since they were the descendants of Esau; the latter, because they had been their hosts. For hence it was manifest that the Ammonites and Moabites had been dis-honored on account of their guilt, when not even aliens were thus dealt with. Now, although Esau had cut himself off from the prerogative of believers, yet the door was again opened to his children, provided they returned to their source and origin, and in the humility of faith admitted the primogeniture of Jacob, who had been chosen when their father was passed by or degraded. But what is meant by this inequality of punishment, when the crime was identical? for Edom appeared in arms against Israel before Moab, and compelled them to take their journey by another way. It did not contend with hired imprecations for Israel’s destruction, but since, when humbly entreated on the score of their old relationship, it had not only refused them a passage, but had advanced against them with a great army, it should have been dealt with no less severity than Amalek or Ammon. Besides, being connected to them by a closer of blood, the Edomites were less excusable in their hostility. I find, then, no reason why God shewed greater clemency to them than the others whom He treated more severely; except that He wished to shew that it depends on His own will to chastise more lightly in some the same sins on which He takes more severe vengeance in others; and, inasmuch as all are deserving of utter destruction, He justly retains in His own hand the free right of sparing whom He will. We must here adore His judgments, into the depths of which we cannot penetrate. Nor is this inequality a ground for the noisy cavils of the ungodly, as if He were inconsistent with Himself, and acted in contradiction to the rules of His Law; since in so doing He does not judge in diverse ways, but, condemning all alike, indulges whom He pleases, or remits a part of their punishment. A question may also arise as to the Egyptians, why God lays His people under an obligation to them, because they sojourned in their land. For it was barbarous and inhospitable cruelty in them to oppress the wretched fugitives who had trusted to their good faith. But God here refers to their first reception; as in Isa 52:4, where, comparing the Egyptians with the Assyrians, He says that the latter oppressed them like robbers, whilst the former had ruled over them not without a cause, because the people had gone down thither of their own accord. Although, therefore, the Israelites had been unworthily oppressed by their fierce tyranny, still God would have their old kindness acknowledged; since their dearth and famine had been relieved, and the refugees were kindly received, when the inhabitants of Canaan were perishing of hunger.
Fuente: Calvin’s Complete Commentary
(2) TEMPORARY EXCLUSION FOR EGYPTIANS, MOABITES AND PHYSICALLY UNCLEAN (Deu. 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 23:714
390.
Why the lenient attitude toward the Egyptians? Were they not idolators? Discuss.
391.
Read Deu. 23:14 first, then read Deu. 23:9 through 13. If Jehovah was so near then what of today?
392.
There must be some connection between physical uncleanness and moral defilement. Discuss.
AMPLIFIED TRANSLATION 23:714
7 You shall not abhor an Edomite, for he is your brother [Esaus 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 23:714
The Edomites, as descendants of Esau, Jacobs brother, and the Egyptians, because Israel sojourned in their land, were to be allowed into the assembly of the congregation after three generations within Israels borders. Egypt, of course, has been the spawning ground of Israelbeginning with seventy souls (Gen. 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 (Deu. 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 Deu. 21:14.
Fuente: College Press Bible Study Textbook Series
(7) Thou shalt not abhor an Edomite . . . an Egyptian.The contrast between these and the Moabite and Ammonite is drawn rather well by Rashi in this passace. Learn here, he says, that he who makes a man to sin, treats him worse than he who kills-him; for he that kills, kills only in this world, but he who causes him to sin, banishes him both from this world and from the world to come. Edom, therefore who met them with the sword (Num. 21:18; Num. 21:20) they must not abhor; nor, again, Egypt, that would have drowned them (Exo. 1:22); but those who made them to sin are to be abhorred of them, because of the counsel wherewith they counselled them to cause them to sin. The counsel of Balaam and the whoredoms of Moab are referred to; the Midianites who joined in this effort had been chastised already (Numbers 31).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Thou shalt not abhor an Edomite The Edomites, descendants of Esau, twin brother of Jacob, held closer relations to Israel.
Thou shalt not abhor an Egyptian The memory of the favours shown to Jacob and his sons in Egypt may have been a reason for this command. The oppression which the nation endured in Egypt may have been ascribed to the Egyptian king.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 7, 8. Thou shalt not abhor an Edomitean Egyptian The first, the descendants of Esau, the brother of Jacob, were thereby more than neighbours; they were the brethren of the Israelites: and as to the Egyptians, though they at length cruelly oppressed the Jewish nation, yet were their ancestors at first very hospitably received by them; the memory of which benefit God would not permit them to lose. The children begotten of them were to enter into the congregation in the third generation. Though neither the father nor the son could be incorporated into the Jewish community, the grandchild might; for, according to the Rabbis, the grandchildren are the third generation. See Selden de Jure N. & G. lib. 5: cap. 14.
Note; (1.) Near relations, though they may have treated us unnaturally, must be regarded by us with affection still. (2.) The unkindness that we may have received must not cancel our grateful acknowledgment for former favours; we must forget the one, and remember the other.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is remarkable from the first, in the instances of the fathers of both houses, Jacob as the head of Israel, and his brother Esau as the head of Edom, how the LORD drew the line of separation: see Mal 1:2-4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 23:7 Thou shalt not abhor an Edomite; for he [is] thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
Ver. 7. For he is thy brother. ] And therefore to be borne with, though unkind and injurious. Howbeit, Fratrum concordia rara est: “A brother offended is harder to be won,” saith the wise man, “than a strong city, and their contentions are like the bars of a castle.” Pro 18:19 The dissension between England and Scotland consumed more Christian blood, wrought more spoil and destruction, and continued longer than ever quarrel we read of did between any two peoples of the world. a The God of Peace prevent the like bloody dissensions again, now mightily endeavoured by the boutefeaus of both nations. Si collidimur, frangimur, If we clash, we perish: dissension is the mother of dissolution, of desolation.
Thou shalt not abhor an Egyptian.
Because thou wast a stranger in his land.
a Daniel’s Hist., 191.
b Diod. Sic., lib. i.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 23:7-8
7You shall not detest an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land. 8The sons of the third generation who are born to them may enter the assembly of the LORD.
Deu 23:7 detest This VERB (BDB 1073, KB 1765, Piel IMPERFECT, used twice) means abhor, from the NOUN abomination (e.g., Deu 7:26). See Special Topic: ABOMINATIONS .
Edomite, for he is your brother Rashi says the difference between Deu 23:3; Deu 23:7 is that those countries listed in Deu 23:3 caused Israel to sin (cf. Genesis 36). The nation of Edom is descended from Jacob’s brother Esau (cf. Gen 25:24-26; Gen 36:1).
Deu 23:8 The sons of the third generation The wait was possibly due to the time necessary to fully integrate with Israeli society and worship practices.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Thou. Some codices, with Samaritan Pentateuch, Targum of Onkelos, Syriac, Vulgate, read “But thou”.
thy brother. The posterity of Esau. Gen 25:25-30. Oba 1:10, Oba 1:12.
Fuente: Companion Bible Notes, Appendices and Graphics
he is thy: Gen 25:24-26, Gen 25:30, Num 20:14, Oba 1:10-12, Mal 1:2
because thou: Deu 10:19, Gen 45:17, Gen 45:18, Gen 46:7, Gen 47:6, Gen 47:12, Gen 47:27, Exo 22:21, Exo 23:9, Lev 19:34, Psa 105:23, Act 7:10-18
Reciprocal: Gen 36:1 – General Gen 36:12 – Amalek Num 20:21 – wherefore Deu 2:4 – Ye are to pass 1Sa 30:11 – gave him 1Ki 11:25 – abhorred Jer 49:7 – Edom Amo 1:11 – because
Fuente: The Treasury of Scripture Knowledge
Deu 23:7-8. Thou wast a stranger And didst receive habitation, protection, and provision from them a long time, which kindness thou must not forget for their following persecution. It is ordinary with men that one injury blots out the remembrance of twenty favours. But God doth not deal so with us, nor will he have us to deal so with others, but commands us to forget injuries, and to remember kindnesses. In the third generation When they had been proselytes to the true religion for three generations, they might be incorporated with the Jewish community. And, according to the Hebrew masters, the grand-children are the third generation.