Deuteronomy 23:8 · Bible study
Deuteronomy 23:8 Commentary: Third Generation Inclusion
Hebrew · 7 what the commentators say
Meaning in one sentence
What does the 'third generation' mean for Edomites and Egyptians entering the assembly? A study of God's mercy and justice toward outsiders.
Research Summary
- Meaning: Descendants of Edomites and Egyptians who become proselytes may be fully admitted to Israel’s assembly in the third generation (great‑grandchildren).
- Key words: “Assembly” (qahal), the covenant community; “third generation”, a probationary period of three generations of faithful adherence.
- Main debate: Does the counting begin from conversion or from the law’s enactment? Most commentators (Barnes, Gill, Wesley) say from conversion.
- Theological theme: God’s mercy toward outsiders is real but respects the holiness of His people; inclusion is gradual and requires demonstrated loyalty.
- Best use: To show that Old Testament law was not uniformly harsh but allowed a path for foreigners to become part of God’s family, pointing to the New Testament’s full inclusion of the Gentiles.
Translation Comparison
BSB Berean Standard Bible 2020
The third generation of children born to them may enter the assembly of the LORD.
WEB World English Bible 2000
The children of the third generation who are born to them may enter into Yahweh’s assembly.
KJV King James Version 1769
The children that are begotten of them shall enter into the congregation of the Lord in their third generation.
ASV American Standard Version 1901
The children of the third generation that are born unto them shall enter into the assembly of Jehovah.
YLT Young's Literal Translation 1898
sons who are begotten of them, a third generation of them, doth enter into the assembly of Jehovah.
Darby Darby Bible 1890
Children that are born to them shall come into the congregation of Jehovah in the third generation.
Douay-Rheims Douay-Rheims Bible 1899
They that are born of them, in the third generation shall enter into the church of the Lord.
Translations in other languages (10 available)
Los hijos que nacieren de ellos, á la tercera generación entrarán en la congregación de Jehová.
Os filhos que nascerem deles, à terceira geração entrarão na congregação do SENHOR.
les fils qui leur naîtront à la troisième génération entreront dans l’assemblée de l’Éternel.
[23:9] Die Kinder, die sie im dritten Glied zeugen, sollen in die Gemeinde des HERRN kommen.
Aangaande de kinderen, die hun zullen geboren worden in het derde geslacht, elk van die zal in de vergadering des HEEREN komen.
i figliuoli che nasceranno loro potranno, alla terza generazione, entrare nella raunanza dell’Eterno.
Synowie, którzy się im zrodzą w trzeciem pokoleniu, wnijdą do zgromadzenia Pańskiego.
дети, которые у них родятся, в третьем поколении могут войти в общество Господне.
他們 第三 代 子 孫 可以 入 耶和華 的會。」
Their children in the third generation may come into the meeting of the Lord's people.
Verse in Context
Scholars' Consensus
The commentators agree that the third generation refers to the great‑grandchildren of an Edomite or Egyptian who became a proselyte. Barnes explains it as “the great grandchildren of the Edomite or Egyptian alien.” Gill adds that the counting begins not from the making of the law but from the time an individual embraces the true religion: sons are the second generation, grandchildren the third. Wesley likewise assumes the great‑grandfather turned proselyte and the children continued in that faith. This shows that the exclusion was temporary, not permanent. The contrast with Ammonites and Moabites (excluded forever, even to the tenth generation, Deut 23:3) highlights a lighter restriction based on historical relationships, Edomites as brothers, Egyptians as former hosts. All commentators see this as a measured act of mercy: outsiders could eventually become fully part of God’s covenant community after three generations of faithful adherence.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Generational counting from conversion (Gill, Wesley): The proselyte’s sons are the second generation, grandchildren the third; counting begins when the individual embraces the true religion.
- Biological generational counting (Barnes): The third generation means the great‑grandchildren of the immigrant, as in Exodus 20:5 where punishment extends to the third and fourth generation.
- Restrictive Jewish interpretation (Talmud, Targum): Male proselytes only may enter after three generations; females are admitted immediately; the counting may include the proselyte himself as the first generation.
What is clear: Edomites and Egyptians are not to be abhorred, and their descendants can eventually gain full membership in the covenant community after three generations of faithful adherence to Israel’s God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'third generation' | The third generation refers to the great‑grandchildren of an Edomite or Egyptian proselyte, not the first convert. | Barnes counts biologically (great‑grandchildren of the alien), while Gill and Wesley count from the time of embracing true religion. Both see it as a test of sustained faith. |
| Scope of 'enter into the assembly' | It means full covenant membership, including worship, marriage, and civic rights. | Some (e.g., Poole in background) see it as referring to holding public office or marrying an Israelite, while others (Matthew Henry) include religious participation but at a limited level until the third generation. |
| Application to the modern church | The principle of gracious inclusion after a period of testing is relevant to how the church welcomes newcomers. | Some Christians see this law as fulfilled and abolished in Christ (Eph 2), no longer binding. Others see a pattern of careful membership processes that include a time of instruction and commitment. |
| Female vs male proselytes | Gill notes that Jewish tradition allowed female proselytes to marry immediately; the restriction applied mainly to males. | This reflects the ancient legal context; most modern interpreters do not make this distinction. |
Historical & Cultural Context
The phrase “enter into Yahweh’s assembly” (the qahal) describes full membership in the covenant community of Israel, with rights to worship, marry, and hold civil offices. The verses immediately surrounding this passage (Deut 23:1, 8) list categories of people who are excluded, either permanently or temporarily: eunuchs, bastards, Ammonites, and Moabites are banned permanently, while Edomites and Egyptians face a three‑generation waiting period. This difference reflects Israel’s memory of concrete history. Edomites descend from Esau, Jacob’s twin brother, so they are “brothers” (v. 7). Egyptians once showed hospitality to Joseph and his family during a famine, and the Israelites lived as foreigners in their land (v. 7). Although Egypt later oppressed Israel, the law did not cancel the earlier kindness. The third‑generation rule probably served as a probationary period, testing the convert’s family commitment to Israel’s God and covenant before granting full integration. This careful, time‑limited inclusion stands in contrast to the absolute bans on nations that actively opposed Israel, Ammon and Moab, who refused bread and water and hired Balaam (vv. 3, 6). The law thus reflects both justice (remembering past hostility) and mercy (honouring kinship and past hospitality), providing a path for outsiders to become full members of God’s people after their loyalty is demonstrated.
Textual Notes
The consulted sources note no significant textual variants for Deuteronomy 23:8. The verse is stable across the Hebrew manuscripts and early versions (Septuagint, Vulgate, Targums). The phrase “the third generation” is consistent, though its precise interpretation has been debated.
Reception History
In early Jewish tradition (Mishnah Yebamot, Targum of Jonathan), the law was interpreted restrictively: male proselytes from Edom and Egypt could only enter after three generations, while females could marry Jews immediately. The early church read the passage in light of Christ’s breaking down ethnic barriers. The Ethiopian eunuch (Acts 8), who came from a nation not mentioned in this law, found full inclusion, showing that the old restrictions were superseded. Church fathers like Augustine saw the three‑generation rule as a temporary discipline for Israel, fulfilled when the gospel opened the assembly to all nations without delay. During the Reformation, Luther and Calvin emphasised that the law’s purpose was to preserve Israel’s distinctiveness until Christ, not to establish permanent ethnic barriers. Modern commentators (e.g., Keil & Delitzsch) note that this law, along with the exclusion of eunuchs, was an ordinance for Israel’s infancy and lost its significance with the spread of the kingdom over all nations (Isa 56:4, 5).
Preaching This Verse
Three‑point outline
- God remembers history. Edomites are brothers; Egyptians once gave shelter. Past hospitality is not erased by later oppression.
- God sets boundaries with a path forward. Three generations create time for the convert’s family to prove faithfulness. The restriction is temporary, not a permanent barrier.
- God’s grace is patient. Full inclusion requires sustained faith across generations. This mercy invites outsiders but respects the holiness of the covenant community.
Five‑point outline
- Kinship and hospitality shape the law. Edomites are “your brother”; Egyptians provided a home (v. 7).
- Exclusion is not hatred. “You shall not abhor” them, the restriction is a test, not a rejection.
- The third generation marks full acceptance. Grandchildren of a proselyte could enter the assembly (Barnes, Gill).
- Contrast with permanent bans (Ammon, Moab, v. 3). God distinguishes between hostile nations and those with ties to Israel’s history.
- This law points toward the New Testament inclusion of all nations (Rom 3:29, 30; Eph 2:12, 13). The waiting period prepared Israel to welcome others.
Illustration hooks
- Citizenship waiting periods. Many countries require several years of residency before applying for citizenship. This period tests commitment and integration, not unlike the three‑generation rule.
- Family loyalty across generations. A child of immigrants often feels the pull of two cultures. Over three generations, the family’s identity becomes fully rooted in the new home.
- Reconciling with a former enemy. After conflict, it takes time to rebuild trust. God’s law allowed that process for Egyptians, who had once been oppressors.
Questions your congregation is asking
- Does this mean God is racist or exclusive? How do we reconcile this with the New Testament’s open invitation?
- If I have non‑Jewish ancestors, would I have been excluded under the old covenant? How does the law show both severity and kindness?
- What does this passage teach us about welcoming outsiders into our church today? Should we have any “waiting period” before full membership?
Leading a Discussion
This little‑known verse sits in a list of entrance requirements for ancient Israel’s assembly. It shows that God did not treat all outsiders the same: Edomites and Egyptians could eventually be fully included after three generations of faithful family life. Sins against Israel (the oppression of Egypt, the hostility of Edom’s founding) were not held against the descendants when they proved their loyalty. This passage invites us to think about how God balances holiness with welcome, and how our own churches might apply the same careful grace.
Discussion questions
- Why do you think Edomites and Egyptians were treated more leniently than Ammonites and Moabites? What do the reasons (v. 7) tell us about God’s character?
- What does “enter into the assembly” mean in this context? How does the phrase shape your understanding of membership in God’s people?
- Gill and Wesley say the three generations count from the time a person converts to the true religion, not from the giving of the law. Why does that distinction matter?
- How does this passage connect with the New Testament’s teaching that Gentiles are “no longer strangers and foreigners” (Eph 2:19)? Is the third‑generation rule still in effect for Christians?
- What does the waiting period suggest about the kind of commitment God expects from those who join His people?
- In what ways should our own church communities make space for newcomers while also guarding the integrity of the fellowship?
- Does the inclusion of Edomites and Egyptians encourage you about any “outsiders” you pray for? How might God be working patiently over generations?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 20:5 | you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me, |
| Exodus 20:6 | and showing loving kindness to thousands of those who love me and keep my commandments. |
| Deuteronomy 23:1 | He who is emasculated by crushing or cutting shall not enter into Yahweh’s assembly. |
| Deuteronomy 23:3 | An Ammonite or a Moabite shall not enter into Yahweh’s assembly; even to the tenth generation shall no one belonging to them enter into Yahweh’s assembly forever, |
| Romans 3:29 | Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, |
| Romans 3:30 | since indeed there is one God who will justify the circumcised by faith and the uncircumcised through faith. |
| Ephesians 2:12 | that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. |
| Ephesians 2:13 | But now in Christ Jesus you who once were far off are made near in the blood of Christ. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the command not to abhor Edomites or Egyptians stems from their historical kinship or hospitality. He argues that the oppression under Pharaohs should not cancel the memory of earlier Egyptian hospitality to Joseph and his family, and clarifies that "third generation" means great-grandchildren of the immigrant.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes point out that this rule sets a specific waiting period: children born to certain foreign parents are not admitted until the third generation. This is not a blanket exclusion but a measured timing before they may fully join the congregation.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the third generation is counted from the time a person converts to Judaism, not from when the law was given. He notes that some Jewish interpreters apply this rule only to males, since a female proselyte could marry an Israelite immediately upon conversion.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the exclusion of castrated men and those born from forbidden unions rests on their violation of the divinely created order of human nature, which grace sanctifies rather than destroys. For Ammonites and Moabites, the permanent bar stems from their active hostility against God's kingdom, not personal revenge.
Lange's Commentary Reformed 1857
Lange emphasizes that these exclusion laws are not arbitrary but rooted in Israel's identity as a priestly community consecrated to God. Physical wholeness, moral purity, and national hostility all matter because the congregation must reflect the unmutilated image of God, a standard later fulfilled in Christ.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry argues that being barred from the congregation meant a temporary restriction on full religious privileges, not an absolute ban from God's people. Those affected, including eunuchs, bastards, and certain foreigners, could still be members but carried marks of disgrace to remind them of their origins.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley takes "their third generation" to mean the descendants of a proselyte who joined the faith. If a grandfather or great-grandfather converted and his children and grandchildren remained in the faith he received, then the promise reaches that far.