Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
3. the son of the stranger means simply the individual foreigner (R.V. the stranger), not one whose father was a foreigner.
The Lord hath utterly separated ] Render with R.V., will surely separate. The case supposed is that of a foreigner who has joined himself to the Lord, i.e. has become a proselyte by accepting the symbols of Jewish nationality (circumcision, &c.), but now has reason to fear that his qualifications will be disallowed. This anxiety is hardly to be explained by the law of Deu 23:3-8; for the regulations there laid down apply only to Moabites, Ammonites, Egyptians and Edomites; and the general tendency of the legislation is in favour of the religious rights of proselytes. (See the exhaustive monograph of Bertholet, Die Stellung der Israeliten und der Juden zu den Fremden, 1896.) It is more likely that the immediate cause of apprehension was some manifestation of an exclusive and intolerant spirit amongst the leaders of the new Jerusalem. Against this spirit (if it existed) the prophet’s words enter a strong protest (see Isa 56:6-7).
the eunuch ] Such persons are excluded from the congregation by Deu 23:1. On that passage Prof. W. R. Smith remarks that “Presumably the original sense of this rule was directed not against the unfortunate victims of Oriental tyranny and the harem system, but against the religious mutilation of the Galli” &c. (Driver’s Deuteronomy, p. 259). If this be so, the present passage need not be regarded as superseding the Deuteronomic law; it may be only a protest against its extension to cases which it did not contemplate; for it is certain that those here referred to were “the unfortunate victims of Oriental tyranny.”
I am a dry tree ] He could not become the head of a family in Israel, and therefore felt that he had no real and permanent share in the hopes of the nation.
Fuente: The Cambridge Bible for Schools and Colleges
Neither let the son of the stranger – The foreigner who shall become a proselyte to the true religion.
That hath joined himself – That has embraced the true faith, and become a worshipper of the true God. It is evidently implied here that there would be such proselytes, and that the true religion would be extended so as to include and embrace them. The idea is, that they should be admitted to the same privileges with those who had been long recognized as the people of God.
The Lord hath utterly separated – Let him not esteem himself to be an outcast, or cut off from the privileges of the people of God. This language is used with reference to the opinion which prevailed among the Jews, that the Gentiles were excluded from the privileges of the people of God, and it is designed to intimate that hereafter all such barriers would be broken down. They who entered the church as proselytes from the pagan world, were not to come in with any sense of inferiority in regard to their rights among his people; but they were to feel that all the barriers which had heretofore existed were now broken down, and that all people were on a level. There is to be no assumption of superiority of one nation or rank over another; there is to be no sense of inferiority of one class in reference to another.
Neither let the eunuch say – This class of men was usually set over the harems of the East Est 2:3, Est 2:14-15; Est 4:5; and they were employed also as high officers at court Est 1:10, Est 1:12, Est 1:15; Dan 1:3; Act 8:27. The word is sometimes used to denote a minister of court; a court officer in general Gen 37:6; Gen 39:1. The Targum often renders the word by rabba’, a prince.
Behold, I am a dry tree – A dry tree is an emblem of that which is barren, useless, unfruitful. By the law of Moses such persons could not be enrolled or numbered in the congregation of the Lord Deu 23:2. The sense here is, that they should not hereafter be subjected to the religious and civil disabilities to which they had been. These external barriers to the full privileges among the people of God, would be removed. All classes and ranks would be admitted to the same privileges; all would be on the same level (see Isa 56:5).
Fuente: Albert Barnes’ Notes on the Bible
Isa 56:3-5
Neither let the son of the stranger
The son of the stranger
The son of the stranger means simply the individual foreigner (R.., the stranger), not one whose father was a foreigner. (Prof. J. Skinner, D. D.)
The non-Israelite. (A. B. Davidson, D. D.)
Consolation far proselytes
The case supposed is that if a foreigner who has joined himself to the Lord, i.e has become a proselyte by accepting the symbols of Jewish nationality (circumcision, etc.), but now has reason to fear that his qualifications will be disallowed. It is likely that the immediate cause of apprehension was some manifestation of an exclusive and intolerant spirit amongst the leaders of the New Jerusalem. Against this spirit (if it existed) the prophets words enter a strong protest. (Prof. J. Skinner, D. D.)
Unbelief
Unbelief many times suggests things to the discouragement of good people which are directly contrary to what God Himself hath said; things which He hath expressly guarded against. (M. Henry.)
The eunuch
Eunuchs
We must understand those of Israelitish descent. (F. Delitzsch, D. D)
The eunuch a dry tree
The eunuch being a dry tree feels that having no children he will have no permanent place or name in the kingdom. (A. B. Davidson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The son of the stranger; the stranger, as the son of man is the same with the man, Isa 56:2; the Gentile, who by birth is a stranger to God, and to the commonwealth of Israel.
That hath joined himself to the Lord; that hath turned from dumb idols to the living God, and to the true religion; for such shall be as acceptable to me as the Israelites themselves, and the partition-wall between Jews and Gentiles shall be taken down, and repentance and remission of sins shall be preached and offered to men of all nations.
The eunuch; who is here joined with the stranger, because he was forbidden to enter into the congregation of the Lord, Deu 23:1, as the stranger was, and by his barrenness might seem no less than the stranger to be cast out of Gods covenant, and cut off from his people, to whom the blessing of a numerous posterity was promised. And under these two instances he understands all those persons who either by birth, or by any ceremonial pollution, were excluded from the participation of church privileges; and so he throws open the door to all true believers, without any restriction whatsoever. A dry tree; a sapless and fruitless tree, accursed by God with the curse of barrenness, which being oft threatened as a curse, and being a matter of reproach among the Jews, might easily occasion such discouraging thoughts as are here expressed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. God welcomes all believers,without distinction of persons, under the new economy (Act 10:34;Act 10:35).
joined . . . to . . . Lord(Num 18:4; Num 18:7).”Proselytes.”
separatedProselytesfrom the Gentiles were not admitted to the same privileges as nativeIsraelites. This barrier between Jews and Gentiles was to be brokendown (Eph 2:14-16).
eunuch (Ac8:27, c.). Eunuchs were chamberlains over harems, or courtministers in general.
dry treebarren(compare Lu 23:31) notadmissible into the congregation of Israel (De23:1-3). Under the Gospel the eunuch and stranger should bereleased from religious and civil disabilities.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Neither let the son of the stranger,…. A Gentile, that is so by birth, the son of one that is an alien from the commonwealth of Israel, a stranger from the covenants of promise, and so had no right to come into the congregation of the Lord under the former dispensation; but now the middle wall of partition being broken down, in the times to which this prophecy belongs, such are encouraged to expect admission:
that hath joined himself to the Lord; who, having a spiritual knowledge of him in Christ, loves him, believes in him, gives up himself to him, to walk in his ways and ordinances, and cleaves unto him with full purpose of heart; see Isa 44:5 such an one should not speak,
saying, the Lord hath utterly separated me from his people; by a law of his, De 23:3, for now the wall of separation, the ceremonial law, is destroyed, and God declares himself to be the God of the Gentiles, as well as of the Jews; and of all that fear God, and believe in Christ, of every nation, who are accepted with him; and that they are all one in Christ, and all partakers of the same promises and blessings; so strangers, and the sons of strangers, were to have an inheritance among the children of Israel in Gospel times; see Eze 47:22 and therefore should have no reason to speak after this manner:
neither let the eunuch say, behold, I am a dry tree; having no children, nor could have any; and to be written childless was reckoned a reproach and a curse; nor might an eunuch enter the congregation of the Lord, De 23:1, and yet such a man, having the grace of God, and acting agreeably to it, as in the following verse, should not distress himself on the above accounts.
Fuente: John Gill’s Exposition of the Entire Bible
The (blessed) of Isa 56:2 is now extended to those who might imagine that they had no right to console themselves with the promises which it contained. “And let not the foreigner, who hath not joined himself to Jehovah, speak thus: Assuredly Jehovah will cut me off from His people; and let not the eunuch say, I am only a dry tree.” As is not pointed as a participle ( ), but as a 3rd pers. pres., the of is equivalent to , as in Jos 10:24; Gen 18:21; Gen 21:3; Gen 46:27; 1Ki 11:9 (Ges. 109). By the eunuchs we are to understand those of Israelitish descent, as the attributive clause is not repeated in their case. Heathen, who professed the religion of Jehovah, and had attached themselves to Israel, might be afraid lest, when Israel should be restored to its native land, according to the promise, as a holy and glorious community with a thoroughly priestly character, Jehovah would no longer tolerate them, i.e., would forbid their receiving full citizenship. has the connecting vowel , as in Gen 19:19; Gen 29:32, instead of the usual e . And the Israelitish eunuchs, who had been mutilated against their will, that they might serve at heathen courts or in the houses of foreign lords, and therefore had not been unfaithful to Jehovah, might be afraid lest, as unfruitful trees, they should be pronounced unworthy of standing in the congregation of Jehovah. There was more ground for the anxiety of the latter than for that of the former. For the law in Deu 23:4-7 merely prohibits Ammonites and Moabites for all time to come from reception into the congregation, on account of their unbrotherly conduct towards the Israelites as they came out of Egypt, whilst that in Deu 23:8-9 prohibits the reception of Edomites and Egyptians to the third generation; so that there was no prohibition as to other allies – such, for example, as the Babylonians. On the other hand, the law in Deu 23:2 expressly declares, as an expression of the horror of God at any such mutilation of nature, and for the purpose of precluding it, that no kind of emasculated person is to enter the congregation of Jehovah. But prophecy breaks through these limits of the law.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Encouragement to the Sincere; Encouragement to the Gentiles. | B. C. 706. |
3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. 4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6 Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. 8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.
The prophet is here, in God’s name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, v. 3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, “The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges.” It was often said that there should be one law for the stranger and for him that was born in the land (Exod. xii. 49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Lev. xxi. 20), nor to enter into the congregation (Deut. xxiii. 1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless.
Now suitable encouragements are given to each of these.
I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe,
1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God’s sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, “Hast thou kept holy the Lord’s day?” He would readily answer, “I am a Christian, and dare not do otherwise.” (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God’s pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge.
2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (v. 5): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Ps. xcii. 13), shall dwell all the days of their life, Ps. xxvii. 4. They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God’s house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man’s life, but the blessings we partake of in God’s house are a sure and constant joy and honour, comforts which cannot be embittered.
II. To those that are themselves the children of strangers.
1. It is here promised that they shall now be welcome to the church, Isa 56:6; Isa 56:7. When God’s Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe,
(1.) Upon what terms they shall be welcome. Let them know that God’s Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God’s house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, 1 Cor. vi. 17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, 1 John v. 3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it.
(2.) To what privileges they shall be welcome, v. 7. Three things are here promised them, in their coming to God:– [1.] Assistance: “I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it.” David himself prays that God by his light and truth would bring them to his holy hill, Ps. xliii. 3. And the sons of the stranger shall be under the same guidance. The church is God’s holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion’s King, as well as worshippers in Zion’s holy temple. [2.] Acceptance: “Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger.” The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Eccl. ix. 7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer.
2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them: My house shall be called a house of prayer for all people. The temple was then God’s house, and to that Christ applies these words (Matt. xxi. 13), but with an eye to it as a type of the gospel church, Heb 9:8; Heb 9:9. For Christ calls it his house, Heb. iii. 6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God’s people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that in every nation he that fears God and works righteousness is accepted of him, Acts x. 35. It had been declared again and again that the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Eph. ii. 19. And it appears by Solomon’s prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, 1Ki 8:30; 1Ki 8:41; 1Ki 8:43. And it is intimated here (v. 8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, John x. 16) there may be one fold and one Shepherd; for, [1.] God will gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again, a remnant according to the election of grace, Rom. xi. 5. Christ came to the lost sheep of the house of Israel (Matt. xv. 24), to gather their outcasts (Ps. cxlvii. 2), to restore their preserved (ch. xlix. 6), and to be their glory, Luke ii. 32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: “I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in.” Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed. Other sheep I have.
Fuente: Matthew Henry’s Whole Bible Commentary
3. And let not the son who is a foreigner (96) say. The Prophet shows that this grace of God shall be such that even they who formerly were estranged from him, and against whom the door might be said to have been shut, may obtain a new condition, or may be perfectly restored. And he meets their complaint, that they may not say that they are rejected, or unworthy, or “foreigners,” or excluded by any mark; for the Lord will remove every obstacle. This may refer both to Jews, who had been brought into a condition similar to that of foreign nations by a temporary rejection, and to the heathen nations themselves. For my own part, I willingly extend it to both, that it may agree with the prediction of Hosea,
“
I will call them my people who were not my people.” (Hos 1:10)
Joined to Jehovah. When he says that they are “joined to God,” he gives warning that this consolation belongs to those only who have followed God when he called them; for there are many “eunuchs” on whom God does not bestow his favor, and many “foreigners” who do not join themselves to the people of God. This promise is therefore limited to those who have been called and have obeyed.
By calling them “foreigners” and “eunuchs,” he describes under both classes all who appear to be unworthy of being reckoned by God in the number of his people; for God had separated for himself a peculiar people, and had afterwards driven them out of his inheritance. The Gentiles were entirely shut out from his kingdom, as is sufficiently evident from the whole of Scripture. Paul says,
“
Ye were aliens from the commonwealth of Israel, and strangers to the covenants of promise, having no hope, and without God in the world. But now by Christ Jesus, ye who formerly were far off have been made nigh by the blood of Christ.” (Eph 2:12)
The Gentiles, therefore, might at first doubt whether or not the benefit of adoption, which was literally intended for the Jews, belonged to them. We see also how much the Apostles shrunk from it, when the Lord commanded them (Mar 16:15) to “preach the Gospel through the whole world;” for they thought that the doctrine of salvation was profaned if it was communicated indiscriminately to Gentiles as well as to Jews. The same hesitation might harass the elect people, from the time that their banishment from the holy land became a sign of the rejection of them; and therefore the Prophet commands them to dismiss their doubts.
And let not the eunuch say. By the same figure of speech, in which a part is taken for the whole, he includes under this designation all who bore any mark of disgrace which kept them apart~ from the people of God; for “eunuchs,” and those who had no children, appeared to be rejected by God and shut out from the promise which the Lord had made to Abraham, that “his seed should be as the stars of heaven, (Gen 15:5) and as the sand of the sea.” (Gen 22:17) In a word, he warns all men against looking at themselves, that they may fix their minds exclusively on God’s calling, and may thus imitate the faith of Abraham, (Gen 15:6) who did not look at either his own decayed body or the barren womb of Sarah, so as through unbelief to dispute with himself about the power of God, but hoped above all hope. (Rom 4:18 20) The Prophet addresses persons who were despised and reproached; for, as Peter says,
“
there is no respect of persons with God, but in every nation he who feareth him, and worketh righteousness, is accepted by him.” (Act 10:34)
(96) “The essential meaning of this verse is, that all external disabilities shall be abolished, whether personal or national. To express the latter, he makes use of the phrase בן נכר, ( ben nekar,) which strictly means not ‘the son of the stranger,’ as the common version has it, but ‘the son of strangeness,’ or ‘of a strange country;’ נכר ( nekar) corresponding to the German Fremde , which has no equivalent in English. Alexander
Fuente: Calvin’s Complete Commentary
JOINED TO THE LORD
Isa. 56:3; Isa. 56:6. The sons of the stranger, that join themselves to the Lord.
The end of all worship is union with God. To this most glorious issue all the revelations of Scripture converge. It is the end of all teaching, and the seal of all perfection. Our Lords prayer for His people makes this the goal of Christian aspiration (Joh. 17:21). But union with God is, like all other relations to the Supreme, attained only in and through the Mediator (Joh. 17:3). It is the realisation of the one object of the redeeming economy. It has undoubtedly been the watchword of some of the sublimest systems of ethics based on erroneous doctrine. Buddhism and Pantheistic mysticism are instances.
Let us endeavour to realise the import and the power of this remarkable expression, joined to the Lord, which is the exponent and formula of vital truths and glorious privileges (1Co. 6:17).
I. The nature of this alliance. What does it imply?
1. The conviction of moral estrangement. Instead of that intimate union which man originally enjoyed, there is a wide and extended breach, &c. The manifold and painful evidencesalienation from God both in affection and action, &c. (Rom. 8:7, and others). Such is our deplorable state previous to the period when we join ourselves to the Lord.
2. The full approval of Gods service. We never devote ourselves to those whose service we have a decided objection to; on the contrary we carefully avoid it. But naturally we are opposed to Gods righteous rule and service, hence the necessity of regeneration, that we may be inspired with a love of holiness, &c. External reformation will not suffice, for the heart will retain its original aversion to the Divine government and service. Only by regeneration does our judgment approve, and our will consent to the Lords service as pre-eminently righteous, &c. Then only do we choose the things that please Him (Isa. 56:4).
3. The surrender of ourselves to His service (Isa. 56:6). Simple approval and desire, though necessary, are not sufficient, they never cemented firm, durable alliance. There must be the actual yielding of ourselves to God in harmony with His gracious demands. This surrender must be unreserved, voluntary, constant. Prompted by obvious and powerful reasons. It is both right and reasonable, pleasant and profitable, &c. (1Ti. 4:8, and others).
4. Spiritual union and oneness with Him. Not a mere figure of speech, but the greatest reality in human experience. New Testament illustrations. Even these figures can only faintly set it forth. The union is most intimate. One Spirit lives and moves, actuates and guides, both in the Head and members (1Co. 6:17; Heb. 2:11). We become one with God in thought and feeling and will. Are you joined to the Lord ? For it is more than mere nominal Christianity, or profession of religionit is spiritual and gracious. You may be joined to His Church and people, and yet not savingly joined to Him. Examine yourselves, and rest not until you have satisfactory evidence. But what areII. The evidences of this alliance. We may know (Joh. 14:20; 1Jn. 5:20). The principal evidences are
1. Trust in Christ alone for salvation. Faith is a self-conscious act, &c.
2. Deliverance from condemnation (Rom. 8:1). From whence can condemnation come? (Rom. 8:34).
3. Moral Regeneration (2Co. 5:17; Gal. 6:15). The new nature asserts its power, and refuses to be the slave of Satan, &c. Renewing grace creates a new world in the soul. We become conformed to Christ.
4. The inward testimony of the Holy Ghost (1Jn. 3:24; 1Jn. 4:13).
5. Fruitfulness in good works. This is the design and tendency of this alliance (Joh. 15:4-5; Joh. 15:8; Eph. 2:10). Not the fair leaves of profession, but the fragrant and substantial fruits of righteousness (Php. 1:11)keeping judgment, doing justice, &c. (Isa. 56:1; Isa. 56:6; 1Jn. 2:3; 1Jn. 2:5; 1Jn. 3:24).
III. The privileges of this alliance. If we are joined to the Lord we have
1. Admittance to the fellowship and blessing of His Church (Isa. 56:5; Isa. 56:7). Regarded as His true worshippers. Prayers and praisesspiritual sacrifices, accepted. The highest possible honours conferredDivine favour and friendship, &c. (2Co. 5:21, and others). These honours impart true happiness, and are more valuable than any earthly advantage, because eternal and unchangeable (Isa. 56:5).
2. His life (Gal. 2:20; Col. 3:4). Our spiritual life flows from Him. We dwell in Him and He in us. Our life from first to last is life in Christ.
3. His position (Eph. 2:5-6).
4. His power, wisdom, &c. We have an interest in all that He is, and has (Php. 4:13, and others).
5. His sympathy. Human, at best, is deficient. Sympathy between the head and members of the body. True of Christ (1Co. 12:26-27; Eph. 5:30; Act. 9:4).
6. Answers to prayer (Joh. 14:13; Joh. 15:7; Joh. 16:23; 1Jn. 3:22).
7. Confidence at His coming (1Jn. 2:28; Col. 1:24). Then we shall participate in His glory! What wealth of privilege is ours. Language cannot express such glory as this. Who could have conceived that such blessedness could have been ours? Are we realising these privileges? Are we taking God at His word respecting them, &c.? If our privileges are great, great too are our responsibilities. Walk worthy of this relation, &c. CONCLUSION.
1. This alliance is effected by cordially receiving Gods salvation as now come, and unhesitatingly accepting His righteousness as now revealed in Christ (Isa. 56:1). There need be no doubt or hesitation in appropriating them as your own (2Co. 6:2; Rom. 3:22; Rom. 2:28-29; Gal. 3:28-29; Php. 3:3). Yield yourselves unto God through Christ, and the alliance is formed; so simple, and yet so real is the transaction. Then you may testify with humble but assured confidence (Sol. Son. 2:16).
2. This alliance is maintained by faith (Gal. 2:20; Eph. 3:17; Col. 2:6-7).A. Tucker.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) Neither let the son of the stranger . . .Two classes of persons were likely to suffer specially from Manassehs policy(1) the heathen proselytes, who, as in Psalms 87, had been admitted as citizens of Zion under Hezekiahs special protection; and (2) in the highest degree, those of that body who had been taken, as Ebed-Melech afterwards was (Jer. 38:7), into the kings household as eunuchs. The courtiers of Manasseh would taunt them as aliens, and in the second case would press the letter of Deu. 23:2. The principle of Isaiahs teaching was, of course, applicable to the Israelites who, like Daniel and his friends, had been mutilated against their will by heathen conquerors (Dan. 1:3), and most commentators refer the words to such cases. It is scarcely probable, however, that the household of Hezekiah would have been supplied with home-born eunuchs, and, on the hypothesis which I have adopted, I find in the eunuchs a sub-section of the proselytes. The words put into the mouths of the complainers are the natural utterances of men treated as they had been.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Son of stranger Any foreigner, or one not born of the race of Israel, yet desiring to embrace the true religion.
Neither eunuch In Deu 23:1, the “eunuch” heads the list of those who are excluded from the congregation of the Lord. Why this? Because mutilation was in early ideas, essential disqualification. So was the proverbial dry tree, or childlessness, a condition to the oriental helplessly reproachful. Of course, for the new era now opening, such a system of ethics was worn-out narrowness, and required revision. The gospel age shuts off none who desire salvation.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 56:3-7. Neither let the son of the stranger, &c. The strangers and eunuchs were excluded from the privileges of native Jews. In this period they are informed that the time is coming when those distinctions and restraints shall have no force, when the inward endowments of the soul should be sufficient to give pious persons a title to the communion of saints; and their name should be written in the book of life: A more lasting remembrance than that of the most numerous posterity. The temple was originally designed for strangers, as well as Jews, as a place to offer up their prayers to the divine Majesty, which is sufficiently plain from the prayer of Solomon at the dedication of it, though the number of proselytes was but small till the time of the second temple: But there can be no doubt, that the 7th verse alludes particularly to the conversion of the Gentiles. This truth could not be told to the Jewish people otherwise than by using terms taken from rites familiar to them, unless the nature of the Christian dispensation had been previously explained; a matter evidently unfit for their information, when they were yet to live so long under the Jewish law: For though the prophets speak of the little value of their regard due to the ceremonial law, they easily make themselves understood that they mean, when it is observed without the moral law; which they describe in the purity and perfection of the Gospel: So admirable was this conduct, that while it hid the future dispensation, it prepared men for it. See Bishop Warburton’s Div. Leg. Upon the whole, we may observe, that the principal scope and design of this period is, to teach that all the privileges of the Gospel should be common to all, without distinction of nation, state, or condition; that God would distribute to all believers, according to the measure of grace imparted to them, equal gifts, as our Lord has taught in the parable of the vineyard, Matthew 20.
Fuente: Commentary on the Holy Bible by Thomas Coke
The sorrow of Israel was great, if any family or tribe went childless; Jer 22:30 . And the reason, over and above the common affliction of barrenness in a house, was, because the prospect Israel looked to, of Christ coming out of that family, was thereby defeated. Moreover, by the law, any one that had a blemish was deprived of the honour of the priesthood, and admittance into the congregation of the Lord; Lev 21:17 . But what a rich consolation did the Lord hold out in this scripture, in the view of the covenant, in and by Christ, of adoption into his family. What a fulness of all relations in one, is found in Jesus! He fills all, and supplies all, and makes up the want of all. And as Elkanah said to Hannah, how much more may we hear Christ speaking; Am not I better to thee than ten sons? 1Sa 1:8 . Oh! for grace to have an union and interest in that everlasting name of Christ, by which his people are called, Act 11:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 56:3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
Ver. 3. Neither let the son of the stranger. ] If a proselyte, let not him add extra words to the covenant of grace in Christ, and say, It belongeth not to me. Let not him turn the back of his hand to the promise, as if he were not concerned in it, because no Jew born; for now the wall of partition is by Christ to be broken down, and the rigour of that old prohibition taken away. Act 10:34-35 Gal 3:28 Col 3:11 Eze 47:22
Neither let the eunuch.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
stranger = foreigner. Hebrew. nakar. See Pro 5:3.
speak = think.
Behold. Figure of speech Asterismos.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 56:3-5
Isa 56:3-5
“Neither let the foreigner, that hath joined himself to Jehovah, speak, saying, Jehovah will surely separate me from his people; neither let the eunuch say, Behold I am a dry tree. For thus saith Jehovah of the eunuchs that keep my sabbaths, and choose the things that please me, and hold fast my covenant: Unto them will I give in my house and within my walls a memorial and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off.”
Notice that the words “hold fast my covenant” in Isa 56:4 are the same as “keeping the sabbath days,” thus a reference to their keeping the whole law of Moses.
Why this special reference to “foreigners” and to “eunuchs”? Isaiah had already prophesied, “That a certain number of the seed of Hezekiah would serve as eunuchs in the royal palace of the king of Babylon” (2Ki 20:18); and Daniel and his three faithful companions were among those who thus served. There were doubtless many others of the captives who suffered the same cruel treatment. The words given here were for the encouragement of all such persons. The foreigners were included because of the likelihood that some of the Babylonians would, through human kindness, become attached to God’s people and join them; and these words were also extended to encourage them.
This meant that, “The law of Deu 23:1, regarding the exclusion of eunuchs and foreigners, would be abrogated, during the times of the captivity for those who “kept the covenant.”
REGARDING THAT NEW NAME
“A memorial name, a name better than of sons and of daughters … an everlasting name that shall not be cut off …” (Isa 56:5). The name here referred to is the name, Christian. Isaiah here prophesied that the name would be given, not by God’s enemies, but by himself within his house and within his walls, that is, within the church, the church being the only “house” God ever had, certainly, not the Jewish Temple, which, from the beginning was contrary to God’s will. Isaiah also prophesied that this memorial name would be “a new name” (Isa 62:2), and a name which the “mouth of the Lord” would give, and that it would be given after the “kings and the Gentiles had seen the righteousness of God,” that is, after the Church of Messiah had been established and after Gentiles were accepted into it.
Isa 56:3-5 CONTEMPTIBLE EXALTED: Foreigners (nakerily, Heb.) and sojourners (ger, Heb.) might become citizens and members of the covenant people but they were prohibited from participating in full fellowship with the people of the land (cf. Exo 12:43-49; Lev 16:29; Lev 17:12; Lev 18:26; Lev 22:10; Lev 25:35; Lev 25:40; Num 15:15; Num 16:29; Num 19:10; Num 35:15, etc.). Eunuchs were also barred from the temple of God (Deu 23:1). Naturally, when they heard Isaiahs magnificent predictions of the glorious messianic age to come they would assume second class citizenship to be their lot in that age also. Taking the case of the eunuchs first the Lord says they shall have an inheritance in the messianic kingdom in spite of the fact that they could produce no progeny. In the Jewish mind messianic inheritance was tied directly to the land and tribal inheritances. If a man could produce no offspring he had ho hope in the messianic future. But there will be no such limitations or hindrances to full favor in the messianic age. If men will keep Gods covenant in the new dispensation and choose what pleases the Lord, they will be brought into Gods house in full fellowship. Outward observance is not sufficient (Mat 5:17 to Mat 6:18; Joh 4:21-24; Mat 15:1-19), the new covenant will be written on the heart (Jer 31:31-34). In the messianic kingdom there will be no distinctions as to race, physical perfection, economic or educational status (cf. Gal 3:23-29). All will be full-fledged sons of the covenant, descendants of Abraham according to faith, heirs of the promises of God (Eph 2:11-22, Rom 8:12-17, etc.). We have a specific example of the fulfillment of this in the baptism of the Ethiopian eunuch (Act 8:26-40). Here is one eunuch indeed who has a name that is far more honored than it could have ever been by a long line of illustrious descendants. The primary reason for restrictions about sojourners and eunuchs in the O.T. was ceremonial uncleanness. But those who shall choose the covenant terms of the Messiah and keep them shall be cleansed of all defilement (ceremonial and moral) (cf. Zec 12:10 to Zec 14:21; Mal 3:1-6; etc.).
Fuente: Old and New Testaments Restoration Commentary
the son: Num 18:4, Num 18:7, Deu 23:1-3, Zec 8:20-23, Mat 8:10, Mat 8:11, Act 8:27, Act 10:1, Act 10:2, Act 10:34, Act 13:47, Act 13:48, Act 17:4, Act 18:7, Rom 2:10, Rom 2:11, Rom 15:9-12, Rom 15:16, Eph 2:12, Eph 2:22, 1Pe 1:1
joined: Jer 50:5, Zep 2:11, 1Co 6:17
The Lord hath: Mat 15:26, Mat 15:27, Luk 7:6-8
neither: Isa 56:5, Isa 39:7, Jer 38:7-13, Jer 39:16, Jer 39:17, Dan 1:3-21, Mat 19:12-30, Act 8:26-40
Reciprocal: Gen 37:36 – officer Gen 48:9 – my sons Lev 25:45 – General Num 9:14 – General Deu 23:3 – Ammonite Rth 2:10 – seeing 2Sa 22:45 – Strangers 1Ki 8:41 – a stranger 2Ch 6:32 – the stranger Est 4:4 – chamberlains Est 9:27 – all such Ecc 4:8 – one Isa 56:6 – join Act 10:35 – in
Fuente: The Treasury of Scripture Knowledge
Isa 56:3-5. Neither let the son of the stranger The Gentile, who by birth is a stranger to God, and to the commonwealth of Israel. That hath joined himself to the Lord That hath turned from dumb idols to the living God, and to true religion; speak, saying, The Lord hath separated me, &c. For such shall be as acceptable to me as the Israelites themselves, and the partition wall between Jews and Gentiles shall be taken down, and repentance and remission of sins shall be preached and offered to men of all nations. Neither let the eunuch say Who is here joined with the stranger, because he was forbidden to enter into the congregation of the Lord, Deu 23:1. Under these two instances he understands all those, who, either by birth, or by any ceremonial pollution, were excluded from church privileges, and so he throws open the door to all true believers. Behold, I am a dry tree A fruitless tree, accursed by God with the curse of barrenness. For thus saith the Lord unto the eunuchs, &c. That observe my commands, not by custom, or through force or fear, but by free choice, with love to them, and delight in them. And take hold of my covenant That steadfastly keep the conditions of my covenant. Even unto them will I give in my house, &c. In my temple, an emblem of the Christian church; a place, &c., better than of sons and daughters A far greater blessing and honour than that of having a posterity, even my favour, and my Spirit and eternal felicity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
56:3 Neither let the son of the foreigner, that {d} hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.
(d) Let no one think himself unfit to receive the graces of the Lord: for the Lord will take away all impediments, and will forsake no one who will keep his true religion, and believe in him.
Fuente: Geneva Bible Notes
In view of the priority of heartfelt obedience over mere ritual observance of the Law, the foreigner and eunuch, for example, should not feel hopeless, i.e., considering themselves lifeless or fruitless. All who genuinely seek the Lord (Isa 55:6) would find acceptance by Him, even though they might not qualify for participation in the cultic worship of Israel (cf. Exo 12:48-49).
God’s exclusion of foreigners and eunuchs from Israel’s public worship (Deu 23:1-8) was not because these types of people were intrinsically evil and therefore unacceptable to Him. God excluded foreigners because He wanted to teach His people that opposition to His will and His people has abiding consequences. He excluded eunuchs because He wanted His people to learn that the destruction of sexual organs that He created has consequences. These consequences affected their worship of the Holy One of Israel, as well as their public life and their private life. Ruth and the Ethiopian eunuch are the proof that God accepts people on the basis of their faith in Him-in spite of their ancestry or personal history. Non-Israelites and disabled Israelites could enjoy the blessings of God’s salvation (personal salvation and millennial blessings) along with normal believing Israelites. This passage helps us understand the qualifications for elders and deacons in the New Testament. While the office may be closed to a particular individual because of acts he committed previously that have continuing consequences, he is fully acceptable to God and capable of serving Him in equally significant ministries.