In the preceding chapter Moses explained the proper types of marital union. In this chapter he set forth the proper types of union of individuals with the covenant community.
This section of verses (vv. 1-8) deals with people who were not born in Israel but wished to worship with full members of the nation.
"The assembly' (qahal) refers here to the formal gathering of the Lord's people as a community at festival occasions and other times of public worship and not to the nation of Israel as such. This is clear from the occurrence of the verb enter' (bo') throughout the passage (vv. 1-3, 8), a verb that suggests participation with the assembly and not initial introduction or conversion to it."255
God excluded eunuchs (v. 1) because lack of wholeness symbolized lack of holiness and perhaps because the Canaanites practiced castration as part of their worship (cf. vv. 17-18). A Canaanite who had submitted to this operation may have been such a strong devotee of Baal that he would not be acceptable as a worshipper. Likewise God excluded an illegitimate child--probably one born out of incest, adultery, or the union of an Israelite and a Canaanite (v. 2; cf. Zech. 9:6).256This restriction would have discouraged Israelites from marrying Canaanites since their children could not participate in public worship. Such a category may have included the offspring of Canaanite temple prostitutes.257"To the tenth generation"(vv. 2, 3) means forever.258
"One was an Israelite and therefore a member of the covenant community by birth. Only by some act of his own will could he lose that privilege. On the other hand, Israelite birth did not automatically qualify one for full participation in community worship, the very point of vv. 1-2."259
The Israelites were to admit no Ammonite or Moabite into public worship (vv. 3-6). The Ammonites and Moabites were descendants of Lot through his incestuous relationship with his daughters (Gen. 19:30-38). Evidently Ammonites, Moabites, and any other peoples could join Israel as proselytes to Yahwism (cf. 2:9, 19; Exod. 12:38; Ruth 4:10; 1 Sam. 22:3-4). The Ammonites and Moabites could not participate in the public worship of Israel, however.
The main reason for the exclusion of the Ammonites and Moabites was the extreme hostility that these nations demonstrated toward Israel when Israel was approaching the Promised Land. Evidently Ammon participated with Moab in resisting Israel's passage, in seeking to curse the Israelites with Balaam's assistance, and or in corrupting the Israelites through sacred prostitution (Num. 22-25).
God treated the Edomites and Egyptians less severely. The great-grandchildren of people from these nations could become worshippers with Israel (vv. 7-8). The rationale again lay in Israel's relationships to these two nations in her history.
Even though not all these people could become worshipping citizens of Israel they could, of course, trust in Israel's God and experience personal salvation. Many individuals who were not even members of the covenant community enjoyed personal salvation (e.g., Melchizedek, Job, the widow of Zarephath, the "God-fearers"among the Gentiles in Jesus' day, et al.).
"Disbarment from the assembly was not synonymous with exclusion from the covenant community itself as the one example of Ruth the Moabite makes clear. . . . There can be no doubt that Ruth was welcomed among the people of the Lord as one of their own though presumably never with access to the assembly."260
From these verses we learn that God's people should be careful about whom they allow to worship with themselves and admit to full privileges among themselves (cf. Rom. 16:17-18).
