On these terms, they cannot be Christ's disciples.
It is apparently the mention of a mixed multitude, who came with Israel out of Egypt, which suggests the insertion, in a separate and dislocated paragraph, of the law of the passover concerning strangers (vers. 38, 43-49).
An alien was not to eat thereof: it belonged especially to the covenant people. But who was a stranger? A slave should be circumcised and eat thereof; for it was one of the benignant provisions of the law that there should not be added, to the many severities of his condition, any religious disabilities. The time would come when all nations should be blessed in the seed of Abraham. In that day the poor would receive a special beatitude; and in the meantime, as the first indication of catholicity beneath the surface of an exclusive ritual, it was announced, foremost among those who should be welcomed within the fold, that a slave should be circumcised and eat the passover.
And if a sojourner desired to eat thereof, he should be mindful of his domestic obligations: all his males should be circumcised along with him, and then his disabilities were at an end. Surely we can see in these provisions the germ of the broader and more generous welcome which Christ offers to the world. Let it be added that this admission of strangers had been already implied at verse 19; while every form of coercion was prohibited by the words "a sojourner and a hired servant shall not eat of it," in verse 45.