Isaiah 56:3

Translation
King James Version
¶ 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.
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KJV (with Strong's)
Neither let the son H1121 of the stranger H5236, that hath joined H3867 himself to the LORD H3068, speak H559, saying H559, The LORD H3068 hath utterly H914 separated H914 me from his people H5971: neither let the eunuch H5631 say H559, Behold, I am a dry H3002 tree H6086.
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Complete Jewish Bible
A foreigner joining ADONAI should not say, "ADONAI will separate me from his people"; likewise the eunuch should not say, "I am only a dried-up tree."
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Berean Standard Bible
Let no foreigner who has joined himself to the LORD say, “The LORD will utterly exclude me from His people.” And let the eunuch not say, “I am but a dry tree.”
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American Standard Version
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.
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World English Bible Messianic
Neither let the foreigner, who has joined himself to the LORD, speak, saying, “The LORD will surely separate me from his people”; neither let the eunuch say, “Behold, I am a dry tree.”
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Geneva Bible (1599)
And let not the sonne of the stranger, which is ioyned to the Lord, speake and say, The Lord hath surely separate me from his people: neither let the Eunuch say, Beholde, I am a drye tree.
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Young's Literal Translation
Nor speak let a son of the stranger, Who is joined unto Jehovah, saying: `Jehovah doth certainly separate me from His people.' Nor say let the eunuch, `Lo, I am a tree dried up,'
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See also
Matthew 19:12Matthew 19:301 Corinthians 6:17Isaiah 39:7Numbers 18:4Luke 7:6Luke 7:8
In the KJVVerse 18,757 of 31,102

Study This Verse

SUMMARY

Isaiah 56:3 stands as a pivotal prophetic declaration, challenging the conventional boundaries of the covenant community by extending God's unwavering promise of inclusion and belonging to those traditionally marginalized. It directly addresses the anxieties of the "son of the stranger" (foreigner) and the "eunuch," assuring them that their perceived separation or barrenness does not preclude them from full participation in the Lord's redemptive plan, thus foreshadowing a radical, universal expansion of God's people.

CONTEXT

  • Literary Context: This verse is situated within Isaiah chapters 56-66, a section often referred to as "Third Isaiah," which follows the profound prophecies of the Suffering Servant (Isaiah 40-55) and the glorious restoration of Zion. While earlier chapters focused on Israel's sin, judgment, and eventual return from exile, this latter section shifts its focus to the characteristics of the restored community and the universal scope of God's salvation. Isaiah 56 specifically begins by outlining the righteous conduct expected of those who would inherit these blessings, emphasizing the importance of justice and righteousness for all who would draw near to God. Verse 3 serves as a crucial expansion of this vision, immediately challenging the traditional ethnic and physical qualifications for full membership, setting the stage for the radical inclusivity articulated in Isaiah 56:6-8, where God explicitly promises to bring "foreigners" to His holy mountain and make them joyful in His house of prayer, a house that "shall be called a house of prayer for all people."
  • Historical & Cultural Context: In ancient Israel, strict regulations governed who could fully participate in the assembly of the Lord. Deuteronomy 23:1-8 explicitly prohibited certain groups, including eunuchs and some foreigners (like Ammonites and Moabites), from entering "the congregation of the Lord." This exclusion was often tied to physical integrity, lineage, or past animosity towards Israel. Eunuchs, often servants in foreign courts, were seen as physically incomplete and unable to perpetuate a family line, a significant concern in a culture that highly valued progeny and inheritance, as a lack of descendants meant a lack of legacy. Foreigners, though some could convert and live among Israel, were generally distinct from the "people of Israel" (H5971), and their full integration was a complex issue often viewed with suspicion. Isaiah's prophecy thus directly confronts these deeply ingrained societal and religious norms, offering a revolutionary vision of God's grace that transcends human-made barriers of birth, physical condition, or national origin.
  • Key Themes: Isaiah 56:3 powerfully contributes to several overarching themes in Isaiah and broader biblical theology. It underscores Divine Inclusivity, demonstrating God's boundless desire to draw all peoples to Himself, a theme that finds its ultimate expression in the New Covenant and the global church. This verse also highlights the Spiritual Nature of True Belonging, asserting that genuine, active commitment to the Lord ("hath joined himself to the LORD") outweighs any physical, ethnic, or social qualifications. Furthermore, it directly addresses the theme of Overcoming Barrenness and Exclusion, particularly for the eunuch, promising a "name better than of sons and of daughters" (as seen in Isaiah 56:5), which speaks to a spiritual legacy and eternal remembrance that profoundly surpasses physical progeny. This prophetic vision anticipates the radical welcome extended to all nations and peoples in the future, as exemplified in Isaiah 2:2-4 and Isaiah 49:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • stranger (Hebrew, nêkâr', H5236): Derived from a root meaning "to be foreign," this term refers to an alien or foreigner, often implying someone from a different nation or culture, distinct from the covenant people of Israel. In a religious context, it could denote a Gentile who was not part of the Abrahamic covenant by birth. Isaiah's use here highlights the radical nature of God's invitation to those historically considered "alien" or "strange" to the covenant community.
  • joined (Hebrew, lâvâh', H3867): This primitive root properly means "to twine," and by implication, "to unite" or "to remain." When used reflexively, as here ("hath joined himself"), it signifies a deliberate, active, and enduring commitment or attachment. It implies a conscious decision to align oneself with the Lord and His ways, rather than a mere casual association. This word emphasizes the volitional act of faith and allegiance required for inclusion, highlighting that it is a chosen relationship.
  • eunuch (Hebrew, çârîyç', H5631): This term refers to a castrated male, often employed as a court official or "chamberlain" in ancient Near Eastern societies. In Israelite law (Deuteronomy 23:1), eunuchs were explicitly barred from the assembly of the Lord due to their physical mutilation and inability to procreate, which was seen as a lack of wholeness or a curse. Isaiah's specific mention of the eunuch directly confronts this deeply entrenched social and religious exclusion, highlighting God's grace that transcends physical limitations and societal stigmas.

Verse Breakdown

  • "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:" This opening clause directly addresses the profound fear and anxiety of the Gentile convert. The "son of the stranger" (H1121, H5236) represents anyone not born into the Israelite nation. The crucial phrase "that hath joined himself to the LORD" (H3867, H3068) indicates a deliberate, active, and sincere commitment to Yahweh, the covenant God of Israel. Their expressed fear is that despite this genuine allegiance, God (H3068) has "utterly separated" (H914) them from "His people" (H5971), implying a permanent and irreversible exclusion based solely on their non-Israelite origin. The prophetic voice here silences this fear, asserting that such a separation is not God's will for those who truly cleave to Him.
  • "neither let the eunuch say, Behold, I [am] a dry tree." This second clause parallels the first, addressing another group traditionally excluded from full participation in the Israelite community. The "eunuch" (H5631), often physically unable to have children, expresses the fear of being a "dry tree" (H3002, H6086). This is a powerful metaphor for barrenness, lack of progeny, and the absence of a future legacy. In a culture where one's name and inheritance were perpetuated through descendants, being a "dry tree" signified a profound sense of being cut off, without hope for a future or remembrance. Isaiah's prophecy directly counters this despair, promising a different kind of fruitfulness and an eternal name that transcends physical procreation.

Literary Devices

Isaiah 56:3 employs several powerful literary devices to convey its message of radical inclusion and divine promise. The verse is structured with clear parallelism, presenting two distinct but analogous groups—the "son of the stranger" and the "eunuch"—both expressing fears of exclusion. This parallel structure emphasizes the universal scope of God's welcome, demonstrating that His grace extends beyond traditional boundaries to diverse forms of marginalization. The phrase "dry tree" is a vivid metaphor and symbolism for barrenness, lack of life, and the inability to produce offspring or perpetuate a legacy. By addressing this specific fear, the prophet highlights the profound cultural anxiety surrounding childlessness and implicitly promises a spiritual fruitfulness that transcends physical limitations. The entire verse functions as an antithesis to prevailing cultural and legal norms, directly challenging the notion that physical status or ethnic origin can ultimately separate one from God's people, thereby setting up a profound theological reorientation towards a more inclusive understanding of the covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 56:3 is a profound theological statement on the nature of God's covenant and His expansive grace. It fundamentally challenges an exclusive, ethnocentric understanding of God's people, asserting that true belonging is determined not by birthright or physical condition, but by a genuine, active commitment to the Lord. This verse lays crucial groundwork for the New Testament's emphasis on a spiritual Israel, where faith in Christ, not lineage or adherence to the Mosaic Law, defines membership in God's family. It reveals God's heart for all humanity, demonstrating His desire to gather a people from every tribe and tongue, breaking down barriers that human societies often erect. The prophecy points forward to a time when God's house would truly be a "house of prayer for all peoples."

REFLECTION AND APPLICATION

Isaiah 56:3 remains a powerful and deeply relevant passage for believers today, challenging us to examine our own hearts and communities regarding inclusivity and belonging. It speaks directly to the fears of those who feel marginalized, overlooked, or "not enough" within religious contexts or society at large. The message is clear: God's welcome is boundless, extending beyond human-made categories of race, physical ability, social status, or past mistakes. Our identity and worth are rooted not in what we are or are not physically, ethnically, or socially, but in our decision to "join ourselves to the LORD." This calls us to cultivate a radical embrace of others, mirroring God's own expansive love, and to ensure our churches are places where all who genuinely seek the Lord feel truly at home and valued, recognizing the spiritual fruitfulness God grants to those devoted to Him. It reminds us that God's design for His people is one of abundant welcome, not restrictive exclusion.

Questions for Reflection

  • In what ways might we, consciously or unconsciously, create barriers that exclude those whom God desires to include in His people?
  • How does the fear of being a "dry tree" manifest in our lives today, and how can we find assurance in God's promise of spiritual fruitfulness and an eternal name?
  • What practical steps can we take to ensure our communities of faith reflect God's radical inclusivity as demonstrated in this verse, actively welcoming and affirming all who "join themselves to the LORD"?

FAQ

What was the significance of a "dry tree" for a eunuch in ancient Israel?

Answer: In ancient Israelite culture, a "dry tree" (H3002, H6086) was a potent metaphor for barrenness and the inability to produce offspring. For a eunuch (H5631), who was physically unable to have children, this metaphor encapsulated a deep-seated fear of having no descendants to carry on their name or inherit their property. Lineage and progeny were paramount for identity, social standing, and the fulfillment of God's covenant promises (e.g., the Abrahamic covenant in Genesis 12:2). To be a "dry tree" meant a perceived end to one's legacy and a sense of being cut off, both physically and spiritually, from the flow of life and the covenant community. Isaiah 56:3 directly confronts this fear, promising a "name better than of sons and of daughters" (as seen in Isaiah 56:5), indicating a spiritual legacy that transcends physical procreation and offers an eternal remembrance.

CHRIST-CENTERED FULFILLMENT

Isaiah 56:3 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ, who perfectly embodies God's radical inclusivity and breaks down every dividing wall. The Old Testament law, which restricted the "stranger" and the "eunuch" from full participation, was a shadow of the spiritual realities to come. In Christ, these barriers are utterly abolished, as Paul declares, "There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Jesus' ministry consistently welcomed the marginalized, the outcast, and those deemed "unclean" by society, demonstrating God's heart for all people and foreshadowing the global reach of His kingdom. The prophetic promise to the eunuch of a "name better than of sons and of daughters" (Isaiah 56:5) is realized in the New Covenant, where believers, regardless of their physical ability to procreate, are adopted as children of God and receive an eternal inheritance in Christ (Romans 8:15 and Ephesians 1:5). The conversion of the Ethiopian eunuch in Acts 8:26-40 serves as a powerful, direct fulfillment of this prophecy, demonstrating that through faith in Jesus, even those most explicitly excluded by the old law are now fully embraced into God's new, global family, becoming living branches in the true vine (John 15:5), bearing spiritual fruit for eternity and participating fully in the spiritual lineage of Abraham.

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Commentary on Isaiah 56 verses 3–8

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–8. Public domain.
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JeromeAD 420
Against Jovinianus 1.12
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.
JeromeAD 420
COMMENTARY ON ISAIAH 15:20
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.
JeromeAD 420
Commentary on Isaiah
(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.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 5:3.56:3-5
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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