You asked

when are historical grievances a valid basis for present exclusion, and when are they not?

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 their 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 against you 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 to you, because Yahweh your God loved you. You shall not seek their peace nor their prosperity all your days forever.”

This passage is part of Moses' address to the Israelites on the plains of Moab, as they are preparing to enter the promised land. It outlines various laws for maintaining the purity and order of their community, including who is permitted to join 'the assembly of Yahweh' and on what terms. It looks back to the Exodus generation's experiences with neighboring peoples.

How do we discern when past harms require ongoing boundaries, and when do they call for a new way forward?

Then — the setting

This text dates from the time of the Israelite conquest of Canaan, likely codified later, expressing laws for a people forming their identity in a new land. The memory of the Ammonites and Moabites withholding aid and hiring Balaam to curse them during their vulnerable wilderness wanderings was a deeply felt grievance. These were not just 'neighbors' but peoples seen as actively hostile and seeking Israel's destruction at a critical moment. The 'assembly of Yahweh' refers to the community gathered for religious and civic life, where full participation would involve shared worship, justice, and social belonging. The exclusion 'forever' and 'to their tenth generation' indicates a severe and long-lasting social and religious barrier, not just for the individuals involved but for their descendants.

Across the Testaments

The Old Testament itself presents varying perspectives on the inclusion or exclusion of foreigners. While Deuteronomy 23:3-6 mandates perpetual exclusion for Ammonites and Moabites due to specific historical grievances, other texts challenge or nuance this. The Book of Ruth, for example, features a Moabite woman who becomes a faithful Israelite and an ancestor of King David, directly subverting the Deuteronomic prohibition through narrative. Prophets like Isaiah (e.g., Isaiah 56) envision a future where foreigners who embrace Yahweh are welcomed into God's temple. The New Testament, particularly through the teachings of Jesus and the early church (e.g., Galatians 3:28), radically redefines 'insider' and 'outsider' status, emphasizing faith in Christ over ethnic or national origin. While not directly addressing Ammonites or Moabites, the spirit of inclusion for all peoples becomes central, often superseding historical ethnic distinctions or grievances.

Keep thinking

Read alongside it

Nehemiah 13:1-3
Recalls and re-applies this Deuteronomic law centuries later, leading to renewed exclusion.
Ruth 1:4, 4:13-17
Presents a Moabite woman, Ruth, as an ancestor of David, complicating the Deuteronomic exclusion.
Isaiah 56:3-7
Envisions a future where foreigners who join themselves to Yahweh are welcomed into his house.

Ask your own follow-up