Isaiah 56:3 Kommentar

After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we have here, I. A solemn charge given to us all to make conscience of our duty, as we hope to have the benefit of those promises (Isa 56:1, Isa 56:2). II. Great encouragement given to strangers that were wiling to come under the bonds of the covenant, assuring them of the blessings of the covenant (Isa 56:3-8). III. A high charge drawn up against the watchmen of Israel, that were careless and unfaithful in the discharge of their duty (Isa 56:9-12), which seems to be the beginning of a new sermon, by way of reproof and threatening, which is continued in the following chapters. And the word of God was intended for conviction, as well as for comfort and instruction in righteousness.

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, Isa 56:3. 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 (Exo 12:49), 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 21:20), nor to enter into the congregation (Deu 23:1), 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 (Isa 56:5): 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 (Psa 92:13), shall dwell all the days of their life, Psa 27:4. 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, Co1 6:17. [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, Jo1 5:3. [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, Isa 56:7. 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, Psa 43:3. 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, Ecc 9:7. 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 (Mat 21:13), 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 3:6. 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, Act 10:35. 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 2:19. 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, Kg1 8:30, Kg1 8:41, Kg1 8:43. And it is intimated here (Isa 56:8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, Joh 10:16) 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 11:5. Christ came to the lost sheep of the house of Israel (Mat 15:24), to gather their outcasts (Psa 147:2), to restore their preserved (Isa 49:6), and to be their glory, Luk 2:32. [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.

INTRODUCTION TO ISAIAH 56 This chapter contains a prophecy of the conversion of the Gentiles, and their accession to the church, and of the corrupt state of the church afterwards, especially of its rulers, which brought in men comparable to wild beasts to devour. It begins with an exhortation to the duties of judgment and justice, enforced by the nearness of Christ's salvation, and the clear relation of his righteousness in the Gospel, and by the blessedness of the man that does those duties, and lays hold on those blessings, and observes the whole of religion, instituted and moral, Isa 56:1, when encouragement is given to eunuchs, and strangers or Gentiles, sensible and religious persons, to hope for acceptance with God, and that they shall be welcome to his house, with an answer to their objections, and promises of special favours, Isa 56:3 to which is subjoined a promise or prophecy of future additions, both of Jews and Gentiles, to the church of God in the latter day, Isa 56:8 and then follows a call upon some savage people, comparable to wild beasts, to come and devour, which will be previous to the above prophecy, Isa 56:9, the reason of which is the sad corruption of the rulers of the church, their ignorance, negligence, avarice, and drunkenness, Isa 56:10.

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, Deu 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, Deu 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.

This barrenness is made fruitful by virginity, this eunuch forces entry to the kingdom of God and forcefully snatches it. Who is the observer of the sabbaths that never does the works of marriage? Such a person chooses what the Lord desires and offers more than is demanded of him; he does not think about leniency but the will of his apostle. He keeps the everlasting covenant of the Lord and does not leave what he says unfulfilled and again return to his [former] self, but he knows that he will receive in the home of the Lord the best place … and that instead of children of the flesh he will have spiritual children. Such was the Evangelist John … who, while Peter was walking slowly, was flying with the wings of virginity and ran to the Lord, and who, losing himself in the secrets of the divine birth, dared to say things of which the ages were ignorant: “In the beginning was the Word.” … Therefore, let all murmuring of the Jews end and cease to taunt that the kingdom of God is open to “half-men,” since purity is not measured in the disability of the body but in the will of the mind.

(Verse 3.) And let not the son of the stranger, who adheres to the Lord, say, 'The Lord will surely separate me from His people.' And let not the eunuch say, 'Behold, I am a dry tree.' LXX: Neither let the foreigner, who is joined to the Lord, say, 'The Lord will surely separate me from His people.' And let not the eunuch say, 'I am a dry tree.' Those who understand this passage humbly refer it to proselytes from the nations and truly to eunuchs, as it is said that even strangers, if they receive the law of the Lord and are circumcised, and eunuchs, like the eunuch of Queen Candace (Acts 8), who could not even be idle on a journey, and while he was seeking an interpreter of the reading, found Christ whom he was seeking, may not be excluded from the salvation of God. But this, they say, is said against the Jews, who boast of the nobility of their lineage, and claim to be descendants of Abraham, and believe those to be blessed who have offspring in Zion and dwellers in Jerusalem (John VIII). But we, who were previously interpreted as thorns and thistles and κονύζη and στοιβὴν (Above, to chapter LV), we now understand to be turned into fir trees, cypresses, and myrtle trees, and the same people are being challenged in regard to the faith of the Gospel: which they should not despair of, as long as they adhere to the Lord; and they should not consider themselves separated from God's people. For all who have been baptized in Christ have clothed themselves with Christ (Galatians 3:27). There is neither Jew nor Greek, there is neither circumcision nor uncircumcision, barbarian, Scythian, slave, nor free, but Christ is all and in all (Colossians 3:11). And it is written in Deuteronomy: Rejoice, O Gentiles, with His people, that is, the God who had the prior people of the Jews (Deuteronomy 33:43). Those who come from the East and West will rest in the bosom of Abraham. This is what John the Baptist also said: And do not say, we have Abraham as our father. For I tell you, God is able from these stones to raise up children for Abraham (Matthew 3:9). And just as there is no distinction among proselytes, both men and women are equally called to salvation; so also in eunuchs who have castrated themselves for the sake of the kingdom of heaven, both sexes are accepted; those who have mortified their members upon the earth, fornication, uncleanness, passion, evil desire, until they all attain to the perfect man, and can say with the Apostle: We know no one according to the flesh. And if we have known Christ according to the flesh, but now we no longer know him (I Cor. V, 16). Therefore, in the case of eunuchs, they should in no way be understood, whom a passionate poet describes (Lucan. lib. X): And also the unfortunate youth, cut off by the sword, and the men who were cut off . . . . . . . But those of whom the Lord speaks in the Gospel: 'Those who have castrated themselves for the kingdom of heaven' (Matthew 19:12), such were also the Apostles, to whom, marveling and saying because of the difficulty: 'Who then can be saved?' the Savior answered: 'He who can accept it, let him accept it.' Therefore, the Apostle also testifies that he does not have the commandment of the Lord regarding such eunuchs, that is, regarding virgins, but he gives advice as if having obtained mercy from the Lord, desiring that all be like himself: 'For the time is short,' he says, 'it remains, that both they who have wives be as though they had none' (1 Corinthians 7:29). For whoever is called to freedom and released from the duty of marriage, that person is truly a servant of Christ.

Those who please me are those who choose to be eunuchs voluntarily.… Who can receive this teaching, let him receive it. It is a matter of great faith and great virtue to be the purest kind of temple of God, in that one dedicates oneself completely to the Lord as a burnt offering and to be holy in body as well as spirit. Those are eunuchs who, thinking themselves to be “dry trees” because of their infertility, hear through Isaiah that instead of sons and daughters they will have a place prepared in heaven. Of this sort were Ebedmelech in Jeremiah and that eunuch of Queen Candace.

The stranger who comes before the Lord should not say, "The Lord will surely cut me off from his people." For it will not be because he is foreign in the sense of not having Israelite blood therefore that he will be without a share in the gifts from the Lord, the intimate and spiritual relationship with him. But if he clings to the Lord in his domestic affairs and his friendships, he will be made to belong in the holy people and to the royal priesthood and to the inheritance of God. He will be numbered among the children of Abraham. For not all from Israel are Israel as most-wise Paul said: not all the progeny are the seed of Abraham, but the children of the promise are reckoned as descendants.

Second, he sets out the universality of this utility: and let not the son of the stranger. And first, he excludes the desperation of some who seemed unworthy, either because of defect of race, because they were not of the race of Israel: that adheres to the Lord, keeping his precepts; saying: the Lord will divide and separate me from his people, not making me a sharer in the salvation promised to them: for there is no distinction of the Jew and the Greek: for the same is Lord over all (Rom 10:12). Or because of lack of generative power: and let not the eunuch say: behold I am a dry tree, unable to beget, like a dry tree is unable to sprout: the just shall spring up as a green leaf (Prov 11:28).

Whoever would partake of the blessings of the Gospel is required to be holy in all manner of life and conversation. And he that will be so is declared to be accepted according to this gracious dispensation, the blessings of which are large as the human race, without any respect to persons or to nations, Isa 56:1-8. At the ninth verse begins a different subject, or new section of prophecy. It opens with calling on the enemies of the Jews, (the Chaldeans, or perhaps the Romans), as beasts of prey against them, for the sins of their rulers, teachers, and other profane people among them, whose guilt drew down judgments on the nation, Isa 56:9-12.

THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12) judgment--equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Luk 3:3, Luk 3:8-14). So it shall be before the second coming (Mal 4:4-6). near to come-- (Mat 3:2; Mat 4:17), also as to the second coming (Isa 62:10-11; Luk 21:28, Luk 21:31; Rom 13:11-12; Heb 10:25). righteousness--answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation (Isa 46:13; Rom 3:25-26).

God welcomes all believers, without distinction of persons, under the new economy (Act 10:34-35). joined . . . to . . . Lord-- (Num 18:4, Num 18:7). "Proselytes." separated--Proselytes from the Gentiles were not admitted to the same privileges as native Israelites. This barrier between Jews and Gentiles was to be broken down (Eph 2:14-16). eunuch-- (Act 8:27, &c.). Eunuchs were chamberlains over harems, or court ministers in general. dry tree--barren (compare Luk 23:31); not admissible into the congregation of Israel (Deu 23:1-3). Under the Gospel the eunuch and stranger should be released from religious and civil disabilities.

The אשרי (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 נלוה is not pointed as a participle (נלוה), but as a 3rd pers. pres., the ה of הנּלוה is equivalent to אשׁר, as in Jos 10:24; Gen 18:21; Gen 21:3; Gen 46:27; Kg1 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. יבדּילני has the connecting vowel , as in Gen 19:19; Gen 29:32, instead of the usual ē. 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.