Deuteronomy 23:3
An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
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(3) An Ammonite or Moabite shall not enter. According to Rashi, “shall not marry an Israelitish woman.” It must be remembered that the children, according to Jewish law, follow the father, not the mother. The case of Ruth would not, therefore, be touched by this precept.

Deuteronomy 23:3. An Ammonite or a Moabite — The Jews will have it, that the women of these two nations were not concerned in this law. And that though an Israelitish woman might not marry an Ammonite or Moabite, yet a man of Israel might marry one of their women, after she professed the Jewish religion. For ever — This seems to denote the perpetuity of this law, that it should be inviolably observed in all succeeding ages.23:1-8 We ought to value the privileges of God's people, both for ourselves and for our children, above all other advantages. No personal blemishes, no crimes of our forefathers, no difference of nation, shuts us out under the Christian dispensation. But an unsound heart will deprive us of blessings; and a bad example, or an unsuitable marriage, may shut our children from them.This law forbids only the naturalization of those against whom it is directed. It does not forbid their dwelling in the land; and seems to refer rather to the nations than to individuals. It was not understood at any rate to interdict marriage with a Moabitess; compare Ruth 1:4; Ruth 4:13. Ruth however, and her sister were doubtless proselytes.3. even to the their tenth generation shall they not enter—Many eminent writers think that this law of exclusion was applicable only to males; at all events that a definite is used for an indefinite number (Ne 13:1; Ru 4:10; 2Ki 10:2). Many of the Israelites being established on the east side of Jordan in the immediate neighborhood of those people, God raised this partition wall between them to prevent the consequences of evil communications. More favor was to be shown to Edomites and Egyptians—to the former from their near relationship to Israel; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Ex 12:36). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full rights of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulness of all the persecution and ill services sustained from those two nations. This may be understood either,

1. Of the males only, or the children of such fathers, as interpreters commonly take it. Or rather,

2. Of females also, or of all that were born either of such fathers or mothers, as may be gathered from Ezr 10 Ne 13, where the children of strange wives were separated from Israel no less than the children of strange fathers. And it is an allowed maxim, that the birth follows the belly. And whereas the children of Rahab and Ruth are produced to the contrary, it may be said as it was before, that these were extraordinary instances, and that God when he pleased might exempt any particular person of them from this curse, though the Israelites might not do so.

For ever; so it seems to note the immutability and perpetuity of this law, that it should be inviolably observed in all succeeding ages, and not dispensed with for any merit in the persons, or any pretence whatsoever. But why then should this clause be added only here, seeing the foregoing laws are as inviolable as this? It seems therefore to extend the duration of this exclusion of them from the congregation of the Lord beyond what was said at first, and to be added by way of aggravation, even to their tenth generation shall they not enter—yea, even for ever, i.e. they shall never enter, as it is expressed, without any mention of the tenth generation, Nehemiah 13:1, that they shall not come into the congregation of God for ever. An Ammonite or Moabite shall not enter into the congregation of the Lord,.... Or marry an Israelitish woman, as Jarchi, and so the Targum of Jonathan,"the male Ammonites and Moabites are not fit to take a wife of the congregation of the Lord;''for the Jews restrain this to men, because it is, as Aben Ezra observes, an Ammonite, not an Ammonitess, a Moabite, not a Moabitess; they allow that females of those nations might be married to Israelites, that is, provided they were proselytesses, as Ruth was (m):

even to their tenth generation, shall they not enter into the congregation of the Lord for ever; that is, not only to the tenth generation, but for ever; and this law was understood as in force in Nehemiah's time, which was more than ten generations from the making of it; though now, as these nations are no more a distinct people, they suppose it is no longer binding (n).

(m) Misn. Yebamot, c. 8. sect. 3.((n) Misn. Yadaim, c. 4. sect. 4.

An Ammonite or Moabite shall not enter into the congregation of the LORD; even to their tenth generation shall they not enter into the congregation of the LORD for ever:
Verse 3. - As Ammon and Moab had met the Israelites with hostility, and had brought Balaam to curse them, a curse had thereby been brought upon themselves, and they also were to be forever excluded from the congregation of Israel. If, on the other hand, a man met a betrothed girl in the field, and laid hold of her and lay with her, the man alone was to die, and nothing was to be done to the girl. "There is in the damsel no death-sin (i.e., no sin to be punished with death); but as when a man riseth against his neighbour and slayeth him, even so is this matter." In the open field the girl had called for help, but no one had helped her. It was therefore a forcible rape.
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