◄ Deuteronomy 23:7 ►
Do not despise an Edomite, for he is your brother. Do not despise an Egyptian, because you lived as a foreigner in his land.
Study Bible
Do not despise an Edomite
The phrase "Do not despise an Edomite" is a directive that calls for a respectful attitude towards the Edomites, who were descendants of Esau, Jacob's brother. The Hebrew root for "despise" is "בָּזָה" (bazah), which means to hold in contempt or to disdain. Historically, the Edomites lived in the region south of the Dead Sea and had a complex relationship with Israel. Despite conflicts, this command underscores the familial connection between the Israelites and Edomites, as both trace their lineage back to Isaac. This directive reflects a broader biblical principle of recognizing and respecting kinship ties, even amidst historical tensions.

because he is your brother
The phrase "because he is your brother" emphasizes the familial bond between the Israelites and the Edomites. The Hebrew word for "brother" is "אָח" (ach), which signifies not only a biological relationship but also a broader kinship and alliance. This reminder of shared ancestry serves as a call to transcend past grievances and to foster a spirit of reconciliation and unity. In a broader theological context, it reflects the biblical theme of brotherhood and the call to love and respect one another, as seen in the teachings of Jesus Christ in the New Testament.

Do not despise an Egyptian
The command "Do not despise an Egyptian" is intriguing given the historical context of Israel's enslavement in Egypt. The Hebrew root for "despise" remains "בָּזָה" (bazah), reinforcing the call against contempt. Despite the harsh treatment the Israelites endured, this directive encourages a posture of forgiveness and respect. The Egyptians, too, played a significant role in Israel's history, providing refuge during times of famine. This commandment highlights the importance of acknowledging past hospitality and the complex nature of human relationships, urging the Israelites to rise above bitterness and embrace a spirit of grace.

because you lived as a foreigner in his land
The phrase "because you lived as a foreigner in his land" serves as a reminder of the Israelites' sojourn in Egypt. The Hebrew word for "foreigner" is "גֵּר" (ger), which refers to a temporary resident or sojourner. This acknowledgment of their past status as foreigners in Egypt is a call to empathy and humility. It reminds the Israelites of their dependence on Egyptian hospitality during their formative years as a nation. This historical reflection is a powerful lesson in gratitude and the ethical treatment of others, especially those who are vulnerable or marginalized, resonating with the biblical call to love the stranger as oneself.

Persons / Places / Events
1. Edomites
Descendants of Esau, Jacob's brother. The Edomites lived in the region south of the Dead Sea and had a complex relationship with Israel, marked by both kinship and conflict.

2. Egyptians
The people of Egypt, where the Israelites lived as foreigners and were eventually enslaved before the Exodus. Egypt is significant in Israel's history as both a place of refuge and oppression.

3. Israelites
The descendants of Jacob (Israel), who were given the Law through Moses. They are the primary audience of Deuteronomy, receiving instructions on how to live as God's chosen people.

4. Moses
The prophet and leader who delivered God's Law to the Israelites. He is the speaker in Deuteronomy, conveying God's commands to the people.

5. The Exodus
The event of Israel's liberation from slavery in Egypt, which is a foundational account for understanding their identity and relationship with God.
Teaching Points
Kinship and Respect
The command to not despise the Edomites underscores the importance of recognizing and respecting familial ties, even amidst historical conflicts.

Gratitude and Memory
Remembering the time in Egypt serves as a reminder to treat others with kindness and gratitude, acknowledging past hospitality despite later oppression.

God's Sovereignty in Relationships
God’s instructions reflect His sovereignty over nations and relationships, reminding us that He orchestrates history and kinship for His purposes.

Forgiveness and Reconciliation
The call to not despise former adversaries encourages believers to pursue forgiveness and reconciliation, reflecting God's grace.

Living as Witnesses
By treating others with respect and kindness, believers can live as witnesses to God's love and justice in a world often marked by division.
Bible Study Questions
1. How does understanding the familial relationship between Israel and Edom influence our perspective on resolving conflicts within our own families or communities?

2. In what ways can remembering our own past experiences as "foreigners" or outsiders help us to treat others with compassion and respect?

3. How does the command to not despise the Egyptians challenge us to view those who have wronged us in the past?

4. What are some practical ways we can apply the principles of forgiveness and reconciliation in our daily interactions?

5. How can the teachings of Jesus in the New Testament enhance our understanding of Deuteronomy 23:7 and its application in our lives today?
Connections to Other Scriptures
Genesis 25
This chapter details the birth of Esau and Jacob, establishing the familial connection between the Israelites and Edomites.

Exodus 12
Describes the Israelites' departure from Egypt, highlighting their time as foreigners in the land.

Obadiah
A prophetic book that addresses the judgment of Edom, providing context for the complex relationship between Israel and Edom.

Matthew 5
Jesus' teaching on loving one's enemies can be seen as an extension of the principles found in Deuteronomy 23:7.
Sermons
The Congregation of the Lord Jealously GuardedR.M. Edgar Deuteronomy 23:1-8
The Excluded from the CongregationJ. Orr Deuteronomy 23:1-8
Terminable ChastisementsD. Davies Deuteronomy 23:7, 8
People
Aram, Balaam, Beor, Moses
Places
Beth-baal-peor, Egypt, Mesopotamia, Pethor
Topics
Abhor, Abominate, Alien, Brother, Detest, Edomite, E'domite, Egyptian, Foreigner, Hast, Hate, Sojourner, Stranger, Wast
Dictionary of Bible Themes
Deuteronomy 23:7

     5495   revenge, and retaliation
     5661   brothers
     8791   oppression, nature of

Deuteronomy 23:1-8

     7209   congregation

Deuteronomy 23:7-8

     5694   generation

Library
Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning …
Alfred Edersheim—The Life and Times of Jesus the Messiah

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises. …
Hugh Binning—The Works of the Rev. Hugh Binning

Here Then Shall These Persons in their Turn be in Another More Sublime Degree...
28. Here then shall these persons in their turn be in another more sublime degree of righteousness outdone, by them who shall so order themselves, that every day they shall betake them into the fields as unto pasture, and at what time they shall find it, pick up their meal, and having allayed their hunger, return. But plainly, on account of the keepers of the fields, how good were it, if the Lord should deign to bestow wings also, that the servants of God being found in other men's fields should …
St. Augustine—Of the Work of Monks.

Lessons for Worship and for Work
'Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth; therefore let thy words be few. 3. For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. 4. When thou vowest a vow unto God, defer not to pay it; for He hath …
Alexander Maclaren—Expositions of Holy Scripture

Introductory Note to the Works of Origen.
[a.d. 185-230-254.] The reader will remember the rise and rapid development of the great Alexandrian school, and the predominance which was imparted to it by the genius of the illustrious Clement. [1865] But in Origen, his pupil, who succeeded him at the surprising age of eighteen, a new sun was to rise upon its noontide. Truly was Alexandria "the mother and mistress of churches" in the benign sense of a nurse and instructress of Christendom, not its arrogant and usurping imperatrix. The full details …
Origen—Origen De Principiis

Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical Councils

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

That it is not Lawful for the Well Affected Subjects to Concur in Such an Engagement in War, and Associate with the Malignant Party.
That It Is Not Lawful For The Well Affected Subjects To Concur In Such An Engagement In War, And Associate With The Malignant Party. Some convinced of the unlawfulness of the public resolutions and proceedings, in reference to the employing of the malignant party, yet do not find such clearness and satisfaction in their own consciences as to forbid the subjects to concur in this war, and associate with the army so constituted. Therefore it is needful to speak something to this point, That it is …
Hugh Binning—The Works of the Rev. Hugh Binning

Canaan
Canaan was the inheritance which the Israelites won for themselves by the sword. Their ancestors had already settled in it in patriarchal days. Abraham "the Hebrew" from Babylonia had bought in it a burying-place near Hebron; Jacob had purchased a field near Shechem, where he could water his flocks from his own spring. It was the "Promised Land" to which the serfs of the Pharaoh in Goshen looked forward when they should again become free men and find a new home for themselves. Canaan had ever been …
Archibald Sayce—Early Israel and the Surrounding Nations

Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance …
Lewis Bayly—The Practice of Piety

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South

The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation …
Thomas Watson—The Ten Commandments

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament

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