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2 Samuel 8:2
And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. Andso the Moabites became David's servants,and brought gifts.

2 Samuel 12:31
And he brought forth the people thatwere therein, and putthem under saws, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.

Ezra 9:12
Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leaveit for an inheritance to your children for ever.

prosperity [heb] good

as long as you live.
This phrase emphasizes the perpetual nature of the command, indicating that the Israelites were to maintain this stance throughout their generations. It reflects the enduring nature of God's covenant with Israel and His desire for them to remain distinct from surrounding nations. This perpetual command can be seen as a type of the eternal separation between the kingdom of God and the kingdom of darkness, as seen in the New Testament (Revelation 18:4). It also highlights the seriousness of the consequences of disobedience, as seen in Israel's later history when they failed to fully separate from pagan influences, leading to idolatry and exile.

The command is proactive: Israel must resist the impulse to initiate goodwill or favor toward the Ammonites and Moabites.

• Earlier mercy shown to other relatives (Deuteronomy 2:4–5 with Edom; 2:9 with Moab) demonstrates that God distinguishes between peoples according to their past actions.

• The rebuke stems from Moab’s and Ammon’s deliberate hostility—refusing bread and water and hiring Balaam to curse Israel (Deuteronomy 23:3–5;Numbers 22–24).

• Similar calls to separation appear inExodus 34:12 and2 Corinthians 6:17, reminding believers to guard covenant purity.

“Peace” (shalom) speaks of relational harmony and alliance.

• Israel may coexist alongside these nations geographically (Judges 3:12–14) yet must not pursue treaties that blur spiritual distinctives (Joshua 9:14–16 contrasts wrongly made peace with the Gibeonites).

•Psalm 120:6–7 shows the anguish of dwelling among people who hate peace, underscoring why God protects Israel’s witness by limiting close bonds.

The word addresses economic cooperation, favor, or shared flourishing.

• God promises to meet Israel’s needs directly (Deuteronomy 8:18;Philippians 4:19), removing any perceived necessity to rely on hostile neighbors.

•Proverbs 3:31 warns against envying violent people; likewise, Israel must not court material advantage from those who opposed God’s purposes.

The phrase pinpoints the Ammonites and Moabites—descendants of Lot yet persistent enemies (Genesis 19:36–38;Judges 11:4–6).

• Friendship with such nations risked absorbing their idolatry (Numbers 25:1–3).

•Nehemiah 13:1–2 recalls this very statute when confronting mixed marriages that threatened Israel’s spiritual identity.

The ban is enduring for the nation throughout its generations.

• God’s unchanging moral standard toward unrepentant hostility is echoed in1 Samuel 15:2–3 with Amalek and inRevelation 18:4–5 concerning Babylon’s final judgment.

• While individual Moabites like Ruth could embrace Israel’s God and find welcome (Ruth 1:16; 2:11–12), the covenant community as a whole must not initiate peace on purely political terms.

Deuteronomy 23:6 draws a firm boundary: because Ammon and Moab actively sought Israel’s harm, God forbids His people from pursuing diplomatic or economic alliances that would compromise their distinct calling. The directive guards Israel’s holiness, dependence on the Lord, and witness among the nations, showing that genuine peace and prosperity flow from covenant faithfulness, not from partnership with persistent adversaries.