Isaiah 56:3

KJV

¶ 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.

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}.

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."

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.”

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.

Commentary

### 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](/isaiah/56-6-8 "Isaiah 56:6-8 - Foreigners Brought to God's Holy Mountain"), 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](/isaiah/56-5 "Isaiah 56:5 - A Name Better Than Sons and Daughters")), 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](/isaiah/2-2-4 "Isaiah 2:2-4 - All Nations Flow to Zion") and [Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles").

### 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."

* [Isaiah 56:7](/isaiah/56-7 "Isaiah 56:7 - God's House for All Nations")
* [Matthew 21:13](/matthew/21-13 "Matthew 21:13 - My House Shall Be Called a House of Prayer for All Nations")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile, Slave or Free, Male or Female in Christ")

### 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](/genesis/12-2 "Genesis 12:2 - I Will Make You a Great Nation")). 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](/isaiah/56-5 "Isaiah 56:5 - A Name Better Than Sons and Daughters")), 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 "Galatians 3:28 - Unity in Christ")" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - All One in Christ Jesus")). 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](/romans/8-15 "Romans 8:15 - Spirit of Adoption") and [Ephesians 1:5](/ephesians/1-5 "Ephesians 1:5 - Adoption Through Jesus Christ")). The conversion of the Ethiopian eunuch in [Acts 8:26-40](/acts/8-26 "Acts 8:26-40 - Philip and the Ethiopian Eunuch") 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](/john/15-5 "John 15:5 - Jesus the True Vine")), bearing spiritual fruit for eternity and participating fully in the spiritual lineage of Abraham.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 19:12

For there are some eunuchs, which were so born from [their] mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive [it], let him receive [it].

Matthew 19:30

But many [that are] first shall be last; and the last [shall be] first.

1 Corinthians 6:17

But he that is joined unto the Lord is one spirit.

Isaiah 39:7

And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon.

Numbers 18:4

And they shall be joined unto thee, and keep the charge of the tabernacle of the congregation, for all the service of the tabernacle: and a stranger shall not come nigh unto you.

Luke 7:6

Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

Luke 7:8

For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it].