I will give to them in my house, and within my walls, a place, and a name better than sons and daughters: I will give them an everlasting name which shall never perish.

“All the pure virgins who are betrothed to Christ shall light their lamps, and with the Bridegroom they shall go into the marriage chamber. All those who are betrothed to Christ are far removed from the curse of the law and are redeemed from the condemnation of the daughters of Eve. For they are not wedded to men so as to receive the curses and come into the pains of childbirth. They take no thought of death, because they do not deliver children who will die. And in place of a mortal husband, they are betrothed to Christ. And, "because they do not bear children, there is given to them the name that is better than sons and daughters." And instead of the groans of the daughters of Eve, they utter the songs of the Bridgroom. The wedding feast of the daughters of Eve continues for only seven days. But for these virgins, the Bridegroom never leaves. The adornment of the daughters of Eve is wool that wears out and perishes, but the garments of these does not wear out. Old age withers the beauty of the daughters of Eve, but the beauty of these shall be renewed at the time of the resurrection.”

“And what could be greater than the reward the Lord bestowed upon His mother, whom He honored above all others? For He deemed no gift more abundant than virginity, as Scripture teaches us. For thus the Lord spoke through Isaiah: Let not the eunuch say, I am but a dry tree. Thus says the Lord to the eunuchs: Whoever keeps my commandments, and chooses what I desire, and embraces my covenant, I will give them a place in my house and on my wall, a name better than sons and daughters, an everlasting name will I give them, which shall not be cut off. He promises others that they will not fail: did he allow his mother to fail? But Mary does not fail, the teacher of virginity does not fail; nor could it be possible that she who carried God would think of carrying a human being.”

“Thus says the Lord. Here, after he had promised liberation from evils, he begins to promise salvation in the conferring of goods. And it is divided into three parts. In the first is set down the preparation for salvation; in the second, the promise of salvation, chapter 60: Arise, be enlightened; in the third, the great discernment of the salvation conferred, chapter 63: Who is this. The first into two. In the first is set down the preparation on the part of the one receiving salvation; in the second, on the part of the one saving, chapter 59: Behold, it is not shortened. The first into two. In the first he gives the wholesome counsel of preparation; in the second he excludes the vain remedy, chapter 58: Cry, cease not. The first into two. In the first he sets down the diversity of those who receive the counsel, as regards the establishment of rewards; in the second, as regards the escape from dangers, chapter 57: the just man perishes. The first into three. In the first he sets down the counsel; in the second, the fruit of the counsel in those who receive it, Blessed is the man who does; in the third, the failure of salvation in those who despise it, all you beasts. Concerning the first he does two things. First he counsels the due preparation: keep judgment, you prelates, whose office it is to judge; do justice, you subjects, that is, every virtue, according as one is conformed to another by the precepts of the law. Micah 6: I will show you, O man, what is good. Second he promises the nearness of salvation: for near, that is, close, is my salvation, because you will be saved by me after the captivity, and my justice, as regards the enemies of whom I will avenge you. Above, 46: I have brought my justice near. Blessed is the man. Here he sets down the fruit of the counsel in those who receive it: and first he sets down its usefulness, setting down the fruit of fulfillment: blessed is the man who does, fulfilling in deed, who lays hold, vigorously undertaking. Psalm 111: blessed is the man who fears the Lord; and the manner of fulfilling, as regards ceremonial matters, keeping the sabbath: for the observance of the sabbath was moral as regards this, that rest is placed in God, and that one is at some time free for divine things by abstaining from other things; but it was ceremonial as regards the determination of the time. Now the seventh day was determined for them on account of the work of creation, than which nothing more worthy had yet preceded. For us, the first day, or the eighth, on account of the mystery of the resurrection, by which nature once founded is repaired for the better. Exodus 20: remember to keep holy the sabbath day. Jeremiah 17: keep your souls. And as regards moral matters, keeping the hands. Psalm 25: I will wash my hands among the innocent. Second he sets down the universality of its usefulness, and let him not say: and first he excludes the despair of certain ones who seemed unworthy, whether on account of a defect of lineage, because they were not of the race of Israel. Who adheres, keeping his precepts. By separation, not making me a partaker of the salvation promised to them. Romans 10: for there is no distinction of Jew and Greek: for the same is Lord of all. Or on account of a defect of the generative power: and let not the eunuch say: a dry tree, powerless to beget, as a dry tree is powerless to sprout. Proverbs 11: the just, like a flourishing leaf. Second he sets down the promise: for thus says the Lord. And first to them specially, as regards the eunuchs: they shall have kept, as regards the worship of religion; they shall have chosen, as regards obedience to the law; they shall have held fast, as regards the observance of the promise of abstaining from evils: within the walls, that is, a dwelling within the walls of my city; a better name, in that they shall be called my servants and holy ones; and than sons, as if they had begotten many sons. Wisdom 3: the eunuch who has not wrought. And as regards the strangers: and to sons, that is, I will give the privileges in which the Jews glory, that they may worship, as regards special worship, and love, as sons, that they may be as servants, and glory in his dominion. Above, 19: they shall worship the Lord. And these things indeed were fulfilled in the return of the people from the captivity; but more fully in the conversion of the nations to the faith of Christ, as the Gloss explains. Second, as regards all in general: every one who keeps. And concerning this he does two things. First he sets down the promise, by which he promises the restoration of the sacred place: to the holy mountain. Namely, as above, 1: come, let us go up to the mountain of the Lord. And as regards the acceptance of sacrifices: holocausts. Malachi 3: the sacrifice of Judah and Jerusalem shall be pleasing to God. Second he sets down the order of fulfillment: and first as regards the veneration of the temple: for my house. 2 Maccabees 3: the temple throughout the whole. John 2 and Matthew 21: my house shall be called a house of prayer. Second, as regards the gathering of the people: says the Lord, to him; he gathers Israel, the nations adhering to him. Psalm 146: the Lord, building up Jerusalem, will gather the dispersions of Israel. Note on that word, and I will give a better name, that the saints have a name, first from predestination. Above, 49: the Lord has called me from the womb; second, from divine attainment. 1 John 3: behold what manner of love or charity God the Father has given us, that we should be called, and should be, sons of God. Third, from the infusion of grace. Apocalypse 2: you have a name, and you hold my name. Fourth, from the renewal of the mind. In the same place, Apocalypse 2: I will give a stone. Also note, that the name of God is to be loved: first, because it is great, so as to be feared. Malachi 1: my name is great among the nations, says the Lord. Second, because it is holy, so as to be venerated. Luke 1: he who is mighty has done great things for me, and holy is his name. Third, because it is sweet, so as to be meditated upon. Above, 26: your name and your memorial are in the desire of the soul. Fourth, because it is abundant, so as to show mercy. Canticle 1: your name is oil poured out. Fifth, because it is efficacious, so as to obtain. John 15: whatsoever you shall ask the Father in my name, he will give you. Sixth, because it is powerful, so as to save. Acts 4: there is no other name under heaven whereby we must be saved. Seventh, because it is hidden, so as to be known. Proverbs 30: what is his name. All you beasts of the field. Here he threatens those who despise it with the failure of salvation: and first he designates the punishment of slaughter: all beasts, to devour, their corpses. Ezekiel 39: speak to every bird, to all. Second he sets down the fault: and first, of the prelates, as regards their failure in government and in foreseeing dangers. Watchmen: for prelates are set up to guard the people from dangers, as a watchman guards against enemies: they have not known, to foresee dangers. Matthew 15: let them alone: they are blind leaders of the blind. In the correction of vices, all of them dogs. To bark, against vices. Psalm 37: but I, as a deaf man, heard not, and as a dumb man, not opening his mouth. In the admonition of things to be done, seeing vain things, promising them prosperous things when adverse things were imminent; and thus nourishing them in sins. Ezekiel 22: her prophets daubed them. In the plundering of goods, and most shameless dogs; as if, without any restraint of shame, despoiling their subjects of their goods, and never satisfied. Psalm 58: they shall suffer hunger like dogs. And as regards their failure in the perfection of knowledge: they, the shepherds, understanding, of the law and the prophets. Proverbs 1: the intelligent man shall possess the helm. Psalm 81: they have not known nor understood; they walk on in darkness. Second, the fault of the subjects, or of all in common: and first, as regards their own will, which pertains to pride: all, into his own way. Jeremiah 16: every one walks. Second, as regards their covetousness, which pertains to avarice: every one. Jeremiah 6: from the least even to the greatest, all are given to avarice. Third, as regards pleasure, which pertains to the concupiscence of the flesh: come. And it shall be; that is, if today we rejoice in such things, tomorrow much more. Above, 22: and behold joy and gladness, killing calves and slaying rams, eating flesh and drinking wine.”

“Even to them will I give in mine house and within my walls,.... The Targum is, "in the house of my sanctuary, and in the land of the house of my Shechinah;'' meaning the temple at Jerusalem, in the land of Judea; but a Gospel church state is here meant, which is the house of God; the materials of which are true believers; the foundation Christ; the pillars and beams of it are the ministers of the word; the windows the ordinances, the door into it faith in Christ, and a profession of it; the provisions of it the word and ordinances; the stewards of it the preachers of the Gospel; where are saints of various sorts, fathers, young men, and children; where Christ is as a son over his own house, and acts as Prophet, Priest, and King, there. This is the Lord's house, it is of his building, where he dwells, which he keeps, repairs, beautifies, and adorns; here he promises to give the persons before described a place and a name better than of sons and of daughters; a "place" of entrance and admission into his house, for continuance to dwell in; a place of honour, profit, and pleasure; a place of comfort, rest, ease, and quietness; a place of fulness at the table of the Lord; a fixed, abiding, settled place; or "a hand" (o), which may signify a part, portion, lot, or inheritance, Sa2 19:43 or a statue or pillar, Sa2 18:18, and a "name", not of office, for all in it are not officers; nor a mere name in a church book, which to have only is of no avail; nor the mere name of a professor, which men may have, and be dead; but a good name, as a church member: and such an one is he who keeps his place in the church; seeks to maintain peace and brotherly love in it; lays himself out for the welfare of it; is ready to contribute according to his ability for the support of it; and whose life and conversation is becoming the Gospel of Christ; moreover, by this name may be meant the name of the people of God, he being their covenant God; or of the priests of God, as all the saints are under the Gospel dispensation; or of Christians, as they are now called; or rather of the sons of God, which is the new name that is given them, and is a more excellent name than of sons and daughters; that is, than to have sons and daughters, the want of which the eunuch complained of; or than to be the sons and daughters of the greatest potentate on earth: I will give them an everlasting name, that shall never be cut off; such is their good name in the church, and is spoken well of in later ages, is had in everlasting remembrance, and will be confessed by Christ at the last day; and such is their name as the children of God, for, once sons, no more servants, the name and relation will always continue; and both this name and place are the gift of God; it is he that brings them to his house, and gives them a place there, and enables them to behave well in it, so as to have a good name; and it is he that gives them the name, privilege, power, and relation of children, which shall never be cut off by any act of their own, or his, or by men, or devils; such a name had the eunuch, converted and baptized by Philip, Act 8:27. (o) "manum", Montanus, Cocceius. Ben Melech interprets it by "place"; and observes, that not at coporeal place is intended, but a place, of honour, excellency, dignity, and praise.”

“in mine house--the temple, the emblem of the Church (Ti1 3:15). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into the holiest" (Heb 10:19-20). a place--literally, "a hand." than of sons--Though the eunuch is barren of children (Isa 56:3), I will give him a more lasting name than that of being father of sons and daughters (regarded as a high honor among the Hebrews) (Joh 1:12; Joh 10:3; Jo1 3:1; Rev 2:17; Rev 3:12).”