The rule that a eunuch should not enter into the congregation was doubtless intended to prevent the Israelitish rulers from making eunuchs of their brethren the children of Israel. As a set off to this apparent harshness towards the man who had been thus treated, we must read Isaiah 56:3-4, in which a special promise is given to the eunuchs that keep God’s Sabbaths and take hold of His covenant. God will give to them within His house and within His walls “a place and a name better than of sons and of daughters — an everlasting name that shall not be cut off.” As a special calamity it was foretold to Hezekiah that some of his descendants should be eunuchs in the palace of the King of Babylon. But Daniel, Shadrach, Meshach, and Abednego, in whom this prophecy was fulfilled, have ennobled the “children that are of their sort” for evermore.
We have no means of knowing whether the eunuchs that were in the service of the kings of Israel or Judah (1 Samuel 8:15; 1 Kings 22:9; 2 Kings 8:6; 2 Kings 9:32, &c.) were Israelites by birth or not. Ebedmelech, the Ethiopian, who received a special blessing from Jeremiah (Jeremiah 39:15-18), was a foreigner, and so very possibly were most, if not all, of his kind in Israel.
As to the second clause of this verse, it must be remembered that circumcision was the sign of the covenant of Jehovah; mutilation a form of heathen self-devotion. (See Galatians 5:12, Revised New Testament, Margin, and Bishop Lightfoot’s comment on that place.) St. Paul’s words in Galatians receive a double meaning from this law. By doing what he refers to, they would cut themselves off from the congregation of the Lord. Rashi also gives another meaning, which would connect the precept with Leviticus 15:2.