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. [source][source][source]
This section of verses ( Deuteronomy 23:1-8) deals with people who were not born in Israel but wished to worship with full members of the nation. [source][source][source]
"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 ( Deuteronomy 23:1-3; Deuteronomy 23:8), a verb that suggests participation with the assembly and not initial introduction or conversion to it." [1][source]
God apparently excluded eunuchs ( Deuteronomy 23:1) because lack of wholeness symbolized lack of holiness. Likewise God excluded an illegitimate child-probably one born out of incest, adultery, or the union of an Israelite and a Canaanite ( Deuteronomy 23:2; cf. Zechariah 9:6). [2] This restriction would have discouraged Israelites from marrying Canaanites since their children could not participate in public worship, and public worship events were the most important ones in Israel. The illegitimate child category may have included the offspring of Canaanite temple prostitutes. [1]5 "To the tenth generation" ( Deuteronomy 23:2-3) means forever. [4][source]
"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 Deuteronomy 23:1-2." [5][source]
The Israelites were to admit no Ammonite or Moabite into public worship ( Deuteronomy 23:3-6). The Ammonites and Moabites were descendants of Lot through his incestuous relationship with his daughters ("illegitimate birth," Deuteronomy 23:2; cf. Genesis 19:30-38). Evidently Ammonites, Moabites, and any other people could become members of the nation of Israel by becoming proselytes to Yahwism (cf. Deuteronomy 2:9; Deuteronomy 2:19; Exodus 12:38; Ruth 4:10; 1 Samuel 22:3-4). Evidently they were excluded, however, from the public worship of Israel. [source][source][source]
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 ( Numbers 22-25). God treated the Edomites and Egyptians less severely. The great-grandchildren of people from these nations could become worshippers with the Israelites ( Deuteronomy 23:7-8). The rationale again lay in Israel"s relationships to these two nations in her history. Even though not all these people could participate in Israel"s public worship, 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.). [source][source][source]
"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." [6][source]
Another possibility is that the Israelites did not enforce this law and that she did participate in public worship. 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. Romans 16:17-18). [source][source][source]