You asked

how do jesus' teachings on love for enemies or strangers relate to this distinction in deuteronomy?

Adds the setting and its conversation across both testaments.

Deuteronomy 23:3-6

“An Ammonite or a Moabite shall not enter into the assembly of Yahweh; even to the tenth generation shall none of them enter into the assembly of Yahweh forever, because they didn’t meet you with bread and with water on the way when you came out of Egypt, and because they hired Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Nevertheless, Yahweh your God wouldn’t listen to Balaam; but Yahweh your God turned the curse into a blessing for you, because Yahweh your God loved you. You shall not seek their peace nor their prosperity all your days forever.”

This passage is from a series of laws given to the Israelites as they prepare to enter the promised land. Moses is delivering these instructions, likely in the plains of Moab, to a new generation, reminding them of past events and establishing community boundaries and practices for their future life in the land.

What does it mean for a community to remember past harms when forming its identity, and when might that memory hinder rather than help its present flourishing?

Then — the setting

Deuteronomy 23:3-6 was likely written or compiled in the 7th-6th century BCE, reflecting legal traditions from much earlier periods. It addresses the second generation of Israelites after the Exodus, on the cusp of entering Canaan. The animosity towards Ammon and Moab stems from specific historical events: their refusal to offer provisions to the Israelites during their desert wanderings (Numbers 20:18-21, 21:21-23, and Judges 11:17) and Moab's role in hiring Balaam to curse Israel (Numbers 22-24). These acts of perceived betrayal and hostility solidified their status as perpetual adversaries. The prohibition against 'seeking their peace or prosperity' signifies a complete severing of friendly relations, reflecting a common ancient Near Eastern practice where national identity and security were often defined by clear boundaries and historical grievances against neighboring peoples.

Across the Testaments

This passage in Deuteronomy, part of the Old Testament law, sets strict boundaries for inclusion based on historical grievances. The New Testament, particularly through Jesus' teachings, presents a significant shift. While the Old Testament contains provisions for welcoming sojourners (e.g., Leviticus 19:34) and examples of Gentiles being integrated (e.g., Ruth, Rahab), it also maintains distinct lines between Israel and some surrounding nations. Jesus, however, radicalizes the concept of 'neighbor' in parables like the Good Samaritan (Luke 10:25-37), extending ethical obligation to those traditionally considered outsiders or even enemies. His command to 'love your enemies and pray for those who persecute you' (Matthew 5:44) directly challenges the spirit of perpetual animosity found in Deuteronomy 23:6, moving towards a universal ethic of love that transcends national or ethnic boundaries and historical grievances. This doesn't nullify the historical context of Deuteronomy, but rather provides a new framework for understanding inclusion and relationships within God's people.

Keep thinking

Read alongside it

Matthew 5:43-48
Jesus teaches to love enemies and pray for persecutors, challenging common interpretations of 'love your neighbor, hate your enemy'.
Ruth 1:4, 4:10
Ruth, a Moabite woman, is welcomed into Israel and becomes an ancestress of David, showing a contrasting narrative of inclusion.
Nehemiah 13:1-3
Nehemiah explicitly enforces the spirit of Deuteronomy 23:3-5, expelling foreign elements from the assembly.

Ask your own follow-up