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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 56:3–8. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(Vers. 8, 9.) Their burnt offerings and their sacrifices will please me on my altar: for my house will be called a house of prayer for all peoples, says the Lord God, who gathers the dispersed of Israel: I will still gather together those who have been gathered to him: All the beasts of the field, come to devour, all the beasts of the forest. LXX: Their burnt offerings and sacrifices will be acceptable on my altar. For my house will be called a house of prayer for all nations, says the Lord, who gathers the dispersed of Israel: for I will gather a congregation to him. All wild animals, come, eat, all wild animals of the forest. We learn more fully about the difference between sacrifices and burnt offerings in Leviticus. Burnt offerings are those that are completely burned on the altar. The victims and offerings, of which part is offered on the altar, part is handed over to the priests. Therefore, it should not be believed that the offerings of foreigners and eunuchs are required in the Jewish rite. But we must know that eunuchs offer burnt offerings, those who consecrate themselves fully to God; while foreigners offer victims, who are temporarily dedicated to prayer, of whom God speaks: The sacrifice of praise has glorified (alternatively, will glorify) me; and in another place: Offer to God the sacrifice of praise (Psalm 49:14). Concerning these victims and burnt offerings, the Lord speaks through Hosea: 'I desire mercy and not sacrifice; the knowledge of God rather than burnt offerings, which are offered on the altar of the Lord' (Hosea 6:6). This is testified by John in the Apocalypse, when he saw souls of martyrs under the altar (Apocalypse 6). From this, one of the Seraphim took a coal with tongs and brought it to Isaiah to cleanse his lips (Isaiah 6:6). This is the altar and the tabernacle, to which all things made in Exodus refer, on which spiritual offerings were presented to God (Exodus 38). Furthermore, concerning bodily sacrifices and burnt offerings, God also testifies the same thing: 'Why do I need the multitude of your victims?' says the Lord. I am full of burnt offerings of rams and the fat of lambs, and I do not desire the blood of bulls and goats. For my house shall be called a house of prayer for all nations. Not for one nation of Judah, nor for one place of Jerusalem and the city, but for the whole world: not of bulls and goats and rams, but of prayer. By the testimony, the Lord denounced those who were selling the gifts of the Holy Spirit under the name of doves in the Temple, and sitting in the seats of pestilence, and having the tables of money-changers (Matthew 21 and John 2), doing all things for the sake of shameful profit, not knowing what is written: 'You have received freely, give freely' (Matthew 10:8). But the Lord promised that these things would come to pass, he who gathers the scattered Israel. To whom also Peter the Apostle writes an Epistle, concerning whom the Evangelist speaks: 'But this he said not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation. And not only for the nation, but to gather together in one the children of God, that were dispersed' (John 11:51-52), and that what was said might be fulfilled: 'A congregation of people shall surround thee: and for this cause return thou on high' (Psalm 7:8). But when the remains of Israel were gathered together by the Apostles, and the flock, who had been previously scattered, were united into one, all the beasts are provoked to come and devour Israel, that is, those who refused to believe, of whom the Apostle says: For their end will come upon them (Philippians 3). And the Lord in the Gospel: But when you see Jerusalem surrounded by an army, then know that its desolation has come (Luke 21:20). Or it must be said, that they are given over to beasts to devour, whom the Prophet detests, saying: Do not hand over to beasts the souls professing to You (Ps. 73,19): concerning these tropological beasts, which have devoured a certain part of the Lord, and we read above (In Ch. IX), Syria from the rising sun, and the Greeks from the West, who devour Israel with all their mouth. And in Jeremiah: Israel, the wandering sheep, the lions have driven her away: the first king of Assyria devoured her, and the last king of Babylon will crush her bones (Jeremiah. 50, 17). This can also be said, that when the people of Israel, full of rage, first provoked the nations to faith, so that they would come to the Church and eat the heavenly bread, and be satisfied with the flesh of the Lamb, which killed many from the army of Abessalon, in the deserted forests.
The Savior, however, is gentle not only with the nations. For he says, “I will gather the scattered of Israel.” For these were far from the community in the law, being far away from Judah, and [they] were idol worshiping and teaching doctrines and precepts of human invention. Those who were thus gathered included the godly of old and even the disciples of the Savior.
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Summary
Isaiah 56:8 powerfully declares the Lord GOD's unwavering commitment to His people, Israel, promising to gather those who have been scattered and marginalized. Yet, in a profound expansion of His redemptive purpose, the verse immediately extends this divine gathering beyond the boundaries of Israel, announcing God's intention to bring "others" into His fold. This prophetic declaration reveals God's universal heart, foreshadowing a future where His saving grace and covenant community encompass all nations, demonstrating His boundless love and inclusive nature.
Context
Literary Context
Isaiah 56:8 is situated within the latter section of the Book of Isaiah (chapters 40-66), often referred to as "Third Isaiah." This segment primarily addresses the post-exilic community, focusing on themes of restoration, spiritual renewal, and the expansion of God's kingdom. The immediate context of Isaiah 56 begins with a call to righteousness and justice, emphasizing the importance of keeping the Sabbath and doing what is right, as seen in Isaiah 56:1-2. Crucially, the preceding verses (Isaiah 56:3-7) highlight God's radical inclusivity, explicitly welcoming foreigners and eunuchs into the covenant community, promising them a "place and a name better than sons and daughters" within His house and declaring that His "house shall be called a house of prayer for all peoples" (Isaiah 56:7). This sets the stage for the even broader, universal scope of gathering announced in verse 8, acting as a divine affirmation and expansion of the principles laid out earlier in the chapter.
Historical & Cultural Context
The historical backdrop for Isaiah 56 is the post-exilic period, following the return of the Jewish exiles from Babylon. The community was engaged in rebuilding Jerusalem and the Temple, facing challenges of national identity, spiritual renewal, and interaction with surrounding peoples. There was a natural tendency towards ethnocentricity and exclusivity among some of the returned exiles, who sought to preserve their distinct identity and purity after the trauma of exile. The Law of Moses, while providing for proselytes, also emphasized Israel's unique covenant relationship with God. Against this backdrop, Isaiah 56:8, along with the preceding verses, presents a radical counter-cultural vision. It challenges the narrow perspectives of the time by asserting God's overarching plan to transcend ethnic and social barriers, demonstrating that His redemptive purpose was never solely confined to one nation, but always intended to embrace a global family, fulfilling earlier promises of blessing to "all the families of the earth" (e.g., Genesis 12:3).
Key Themes
Isaiah 56:8 contributes significantly to several key themes prevalent in the book and broader biblical theology. Firstly, it underscores the theme of Divine Faithfulness and Restoration, showcasing God's commitment to fulfilling His covenant promises by regathering the scattered "outcasts of Israel." Secondly, it introduces and powerfully affirms the theme of Radical Inclusion, expanding God's redemptive scope beyond ethnic Israel to encompass "others," prophetically pointing to the inclusion of Gentiles into the covenant community. This theme is foundational to the concept of Universal Salvation, demonstrating God's desire for a global family united in worship and relationship with Him. It anticipates the breaking down of barriers that would later be fully realized in the New Covenant. This verse also implicitly touches on the Nature of God's Kingdom, portraying it as an ever-expanding reality, not limited by human distinctions, but defined by divine grace and sovereign purpose, echoing earlier prophecies about the nations flowing to Zion, as seen in Isaiah 2:2-4.
Exposition and Analysis
Key Word Analysis
This primitive root means "to grasp, i.e., collect; assemble (selves), gather (bring) (together, selves together, up), heap, resort, [idiom] surely, take up." In Isaiah 56:8, it highlights God as the active agent in bringing together His scattered people, emphasizing His sovereign power and intentionality in reversing dispersion and alienation. It's a powerful verb of restoration and assembly, demonstrating God's active pursuit of His people.
Derived from a primitive root meaning "to push down; chase, drive away (on), overthrow, outcast, [idiom] sore, thrust, totter." This term vividly describes the state of Israel's dispersed and marginalized people, highlighting their vulnerable and seemingly forgotten condition. It underscores the depth of God's compassion and power, as He gathers those who were driven away or considered beyond hope, bringing them from a state of rejection to divine embrace.
Originating from a root meaning "an oracle," this word signifies a divine utterance or declaration. Its use here emphasizes that the promise of gathering is not a human conjecture but a direct, authoritative word from the Lord GOD Himself, lending immense weight and certainty to the prophecy. It underscores the divine origin and infallible nature of the declaration.
Verse Breakdown
"The Lord GOD which gathereth the outcasts of Israel saith"
This opening clause establishes the divine speaker and His primary action. "The Lord GOD" (Adonai YHWH) identifies the sovereign, covenant-keeping God as the one who initiates this work. His character as the "gatherer" of "the outcasts of Israel" speaks to His faithfulness to His covenant people, particularly those who have been dispersed, exiled, or marginalized. It reaffirms His commitment to restoring His chosen nation, a theme deeply resonant with the post-exilic context of Isaiah and God's enduring covenant love.
"Yet will I gather [others] to him"
This is the pivotal phrase, introducing a radical expansion of God's redemptive plan. The KJV's "[others]" is an interpretive addition, but the Hebrew word 'od (still, yet, more) strongly implies additional people. This signifies that God's gathering work is not limited to ethnic Israel but extends beyond them. It points to a distinct, new group that will be brought into relationship with God, highlighting the universal scope of His salvation and the boundless nature of His grace.
"beside those that are gathered unto him"
This concluding phrase clarifies that the gathering of "others" is not a replacement of Israel, but an addition to them. God's ongoing work with Israel is affirmed, and the inclusion of Gentiles (the "others") is presented as an expansion of His existing redemptive community, demonstrating the ever-increasing breadth of His kingdom and His desire for a multi-ethnic family of worshippers united under His sovereign rule.
Literary Devices
Isaiah 56:8 employs several potent literary devices that amplify its message. The most prominent is Divine Oracle, indicated by the phrase "The Lord GOD... saith," which stamps the declaration with absolute divine authority and certainty. This is a direct, infallible pronouncement from God, not a human speculation, ensuring its ultimate fulfillment. The verse also utilizes Metaphor in the concept of "gathering," which evokes the vivid image of a shepherd collecting scattered sheep or a farmer harvesting a dispersed crop. This metaphor powerfully conveys God's tender care, active pursuit, and sovereign power in bringing together those who are lost or separated, restoring them to His fold. Furthermore, there is a clear Thematic Expansion at play, moving from the specific gathering of "outcasts of Israel" to the broader, inclusive gathering of "others." This expansion highlights the universal trajectory of God's redemptive plan, contrasting the initial focus on Israel with a future, wider embrace that transcends ethnic and national boundaries.
Theological and Thematic Connections
Isaiah 56:8 is a profound theological statement, revealing God's expansive heart for all humanity. It transcends the typical Old Testament focus on Israel's unique covenant relationship, unveiling a divine purpose that always intended to include the nations. This verse serves as a crucial bridge, connecting the particularistic promises made to Abraham and his descendants with the universal scope of salvation that would be fully revealed in the New Testament. It underscores God's sovereignty over history and His unwavering commitment to building a people for Himself from every tribe, tongue, and nation, demonstrating that His grace knows no ethnic or social boundaries. The "gathering" signifies not merely physical return but spiritual inclusion into His family and presence, a testament to His redemptive love for all peoples.
Reflection and Application
Isaiah 56:8 offers a powerful and challenging vision for believers today. It calls us to embrace the expansive nature of God's grace and to actively participate in His ongoing work of gathering. This verse directly confronts any tendencies towards exclusivity or ethnocentrism within the church, reminding us that God's family is intentionally diverse, comprising people from every background, social status, and nationality. It compels us to look beyond our immediate communities and comfort zones, seeking out those who are "outcasts" in society—the marginalized, the forgotten, the overlooked—and to extend to them the same welcoming embrace that God extends to all. Our mission is not merely to maintain existing structures but to join God in His global, redemptive work, ensuring that our churches reflect the multi-ethnic, inclusive kingdom that Isaiah prophesied, embodying His heart for all humanity.
Questions for Reflection
FAQ
Who are the "outcasts of Israel" mentioned in this verse?
The "outcasts of Israel" primarily refer to the Jewish people who had been dispersed, exiled, and scattered from their homeland, particularly after the Babylonian captivity. This term encapsulates their physical displacement, their spiritual alienation due to sin, and their vulnerable status in foreign lands. God's promise to gather them speaks to His faithfulness in fulfilling His covenant promises and restoring His people from their state of dispersion and brokenness, bringing them back into His presence and land.
Who are the "others" God promises to gather "beside those that are gathered unto him"?
The "others" refer to non-Israelites, specifically the Gentiles. This phrase is a profound prophetic declaration of God's universal redemptive plan, indicating that His salvation and covenant community would expand beyond the ethnic boundaries of Israel to include people from all nations. This vision is extensively developed throughout the New Testament, where the inclusion of Gentiles is a central theme, as seen in passages like Acts 10 with Cornelius, or Paul's theological arguments in Romans 9-11 concerning God's plan for both Israel and the Gentiles. It reveals God's desire for a global family of worshippers.
Christ-Centered Fulfillment
Isaiah 56:8 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is the divine "gatherer" par excellence, the one through whom God's universal plan of salvation is realized. Jesus Himself spoke of having "other sheep that are not of this fold," whom He "must bring also" (John 10:16), directly echoing Isaiah's prophecy of gathering "others." Through His atoning death on the cross, Christ broke down the "dividing wall of hostility" between Jew and Gentile (Ephesians 2:14), creating "one new humanity in place of the two" (Ephesians 2:15). The Great Commission given by Jesus to His disciples—to "make disciples of all nations" (Matthew 28:19-20)—is the direct mandate for His followers to participate in this ongoing divine gathering. At Pentecost, the Holy Spirit empowered believers to proclaim the gospel to people from "every nation under heaven" (Acts 2:5), demonstrating the immediate commencement of this universal ingathering. Thus, the church, the body of Christ, becomes the living embodiment of Isaiah's prophecy, a multi-ethnic community where 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), fulfilling God's ancient promise of a global family.