Catholic Commentary
Qualified Acceptance of Edomites and Egyptians
7You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you lived as a foreigner in his land.8The children of the third generation who are born to them may enter into Yahweh’s assembly.
Deuteronomy 23:7–8 prohibits Israelites from abhorring Edomites, their blood relatives, and Egyptians, their former hosts, regardless of later conflicts. The passage permits Edomites and Egyptians to enter the assembly of Israel's covenant community after three generations of dwelling in the land, signifying full incorporation into God's people.
Israel must not abhor former enemies as permanently defiled—kinship and received mercy cancel the permission to despise.
The Typological and Spiritual Senses
Read through the lens of Catholic typological interpretation, this passage anticipates the gradual ingathering of the nations into the new assembly, the Church. The qahal YHWH of the Old Testament is the prefiguration of the ekklesia of the New — both are the assembled people of God gathered for worship. The three-generation process of admission foreshadows the catechumenate: the Church has always understood conversion as a process of formation, not merely a moment of declaration. The Rite of Christian Initiation of Adults (RCIA) embodies precisely this principle — entrance into the full assembly of God's people comes through stages of deepening incorporation. Edom, as the brother-nation, typologically suggests those near the covenant who are yet outside it fully — the circumcised heart is needed, not only circumcised flesh. Egypt, as the great foreign empire that was once a refuge, typologically points toward the truth that God's providence works even through pagan civilizations, a theme developed fully in Augustine's City of God.
Catholic tradition uniquely illuminates this passage through three interlocking lenses: the theology of the nations, the doctrine of gradual incorporation, and the ethics of memory.
Theology of the Nations. The Catechism teaches that God's covenant with Israel was never intended to exclude the nations permanently but to draw them in: "The People of God is made up of all those who…have been incorporated into the Church" (CCC 831), and that the Church "subsists" as the fulfillment of the qahal YHWH (CCC 751). Origen (Homilies on Leviticus) saw passages like this as demonstrations that the God of the Old Testament was never a merely tribal deity — even within the law, mercy toward outsiders was embedded.
Gradual Incorporation. St. Augustine, reflecting on this passage in Questions on the Heptateuch, noted that the three-generation requirement reflects divine pedagogy (paideia): God forms peoples, not just individuals, and sanctification flows through families across time. This resonates with the Church's understanding that faith is transmitted intergenerationally, making the family the "domestic church" (Lumen Gentium 11) through which covenant identity is reproduced.
Ethics of Memory. The dual rationale — fraternal kinship for Edom, received hospitality for Egypt — establishes that moral memory must be complete, not selective. Pope John Paul II's Memory and Reconciliation (2000) urged the Church to hold both the sins committed against others and the goods received from them in honest view. This passage models precisely that: Israel must not reduce Egypt to its worst moment (slavery) nor Edom to its worst moment (betrayal). The Catholic moral tradition, rooted in the natural law, recognizes obligations that arise from shared humanity and received benefit — obligations that persist even through injury.
This passage speaks with uncomfortable directness to Catholic communities tempted to define themselves primarily by who is excluded. The command not to "abhor" — not merely to tolerate but to actively refuse disgust — challenges any parish culture that allows historical grievances, ethnic divisions, or cultural suspicion to calcify into permanent alienation from whole categories of people.
Concretely: How does a Catholic community treat the immigrant from a nation with which there is historical tension? How does it regard the lapsed Catholic returning after years away — does it welcome as a brother or sister, or demand a kind of prolonged suspicion? The three-generation principle of verse 8 also invites reflection on patience in evangelization. The Church's catechumenate process wisely resists the pressure for instant, frictionless inclusion — formation takes time, families matter, and the transmission of faith across generations is itself a sacred work.
Most pointedly: the Egyptian rationale — "you lived as a foreigner in his land" — demands that Catholics who have benefited from the hospitality of others (a nation, a community, a culture) retain gratitude even when that relationship has since become painful. Gratitude and grievance must coexist honestly. This is the demanding Catholic moral vision: a complete memory, not a convenient one.
Commentary
Deuteronomy 23:7 — "You shall not abhor an Edomite, for he is your brother."
The Hebrew verb teta'eb (תְּתַעֵב), rendered "abhor," is unusually strong — it is the language of ritual loathing and moral disgust, the same root used to describe idolatrous abominations (to'evah). The prohibition, then, is not merely against rudeness or discrimination; it is against treating the Edomite as though he were ontologically defiled, as an unclean thing to be avoided entirely. The stated reason is blood: Edom descends from Esau, Jacob's twin brother (Gen 36:1), making Edomites and Israelites literally cousins. Whatever the bitter history of Edomite enmity — Edom refused Israel passage during the Exodus (Num 20:18–21) and would later be condemned by the prophets for savoring Jerusalem's fall (Obad 1:10–14) — that history cannot cancel the claims of fraternal origin. The Torah insists that kinship creates permanent moral obligation that even betrayal does not fully dissolve.
The second half of verse 7 addresses Egypt: "You shall not abhor an Egyptian, because you lived as a foreigner in his land." This prohibition is startling in its context. Deuteronomy elsewhere returns repeatedly to the horror of Egyptian slavery (5:6; 6:21; 15:15), using it as the paradigmatic memory of suffering that should motivate Israel's compassion for the vulnerable. Yet here the same Egypt is named not as oppressor but as host. The reason given looks back before Pharaoh's persecution, to the patriarchal period when Egypt welcomed a starving Jacob and his sons with open arms (Gen 47:1–6). Joseph's story looms silently behind this verse: however badly Egypt later behaved, it had once been a place of refuge and survival. The theological logic is precise — gratitude for hospitality received is not cancelled by later suffering inflicted. Israel must hold both truths simultaneously.
Deuteronomy 23:8 — "The children of the third generation who are born to them may enter into Yahweh's assembly."
The phrase qahal YHWH ("Yahweh's assembly") refers not merely to civic life in Israel but to participation in the cultic congregation — the worshipping community gathered before God, especially in the great liturgical assemblies. To be excluded from the qahal is to be excluded from the covenant's inner sanctum; to be admitted is to share fully in Israel's identity before God. For Edomites and Egyptians, this admission is not immediate — it requires three generations of dwelling within Israel, signifying not suspicion or contempt but a process of genuine incorporation and formation. The number three carries weight in Semitic thought as a marker of completeness and confirmation. By the third generation, the foreign family has intermarried, learned Torah, kept Sabbath, and formed children who know no other identity than Israel.