For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant;
4, 5. In spite of his disability the God-fearing eunuch shall be recognised as a worthy member of the congregation of Jehovah, and his name shall be had in everlasting honour in the new Israel.
that keep my sabbaths ] For the expression, cf. Lev 19:3; Lev 19:30; Lev 26:2, &c.
hold fast (as Isa 56:2) my covenant ] by conscientious obedience.
Fuente: The Cambridge Bible for Schools and Colleges
For thus saith the Lord unto the eunuchs – Even the eunuchs, who have hitherto been excluded from the privileges of the people of God, and who have been regarded as a separated and degraded people, shall be admitted to the same privileges as others.
That keep my sabbaths – The word is used here in the plural, though the weekly Sabbath is probably particularly intended. It may be, however, that the word is used to represent religious observances in general (see the notes at Isa 56:2).
And choose the things that please me – Who will be willing to sacrifice their own pleasure and preferences to those things which I choose, and in which I delight.
And take hold of my covenant – Hold fast, or steadily maintain my covenant. On the meaning of the word covenant, see the notes at Isa 28:18; Isa 42:6; Isa 49:8; Isa 54:10.
Fuente: Albert Barnes’ Notes on the Bible
Isa 56:4-7
For thus saith the Lord
Characteristics and privileges of Gods people
The pride of ancestry, and boast of ceremonial exclusiveness and glorying in the flesh, the Lord, by His prophet, looking forward to Gospel days, now abolishes, and marks out the true distinctions of His people to be that which is moral and spiritual, to the exclusion of all bodily defects or natural peculiarities.
Observe–
I. THE MARKS AND DISTINCTIONS OF GODS PEOPLE.
1. Keeping the Sabbath.
2. Choosing the things that please Him.
3. Taking hold of His covenant.
4. Being joined to Him to serve Him.
5. Loving His name.
6. Serving Him.
II. THE GRACIOUS AND GLORIOUS PRIVILEGES OF GODS PEOPLE.
1. Incorporation with His Church.
2. Joy in the sanctuary.
3. Acceptance of their spiritual worship. (J. Gemmel, M. A.)
And take hold of My covenant.—
Taking hold of Gods covenant
By a lively faith, although the devil rap her on, the finger for so doing. (J. Trapp.)
Holding fast by Gods covenant
(R.V.):–Hold fast (as Isa 56:2). By holding fast My covenant is meant adhering to his compact with Me, which includes obedience to the precepts and faith in the promises. (J. A. Alexander.)
Taking hold of Gods covenant
It was generally supposed by the Jews that no one, except the descendants of Abraham, Isaac, and Jacob, could be in covenant relationship with God. Paul, however, says, in writing to the Romans, But Esaias is very bold; and he is so in this instance. He declares that men may take hold of the covenant of God though, heretofore, they appeared to be shut out from its privileges.
I. WHAT IS THIS COVENANT? It has been well said, He who understands the covenants holds the key of all theology. There was, first of all, a covenant made with our father, Adam;–not, perhaps, in set terms, but virtually,–that, if he should do the will of God, he should live. But, alas l our great covenant head, Adam the first, could not keep that covenant. I should think that none of us want to take hold of that covenant, for we are all sufferers by it already. There is a second covenant, made with the second Adam, the Lord Jesus Christ; and by that covenant, it was provided that He should Himself perfectly keep the law, and that He should suffer the penalty due from His people for their breaches of the law; and that, if He did both these things, then all those who were represented in Him should live for ever.
1. The new covenant is a covenant of pure grace.
2. It is a covenant ordered in all things and sure.
3. The ensign of this covenant is faith.
II. HOW CAN WE LAY HOLD OF IT?
1. I must loose my hold of the old covenant.
2. The main plan is by believing in Christ Jesus unto the salvation of thy soul.
3. But I have known those laying hold on the covenant begin in different ways. Some have laid hold upon it by a confession of sin; and the Lord has said, He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
4. Another way of laying hold of it is, by seeking the Lord in prayer. Whosoever shall call upon the name of the Lord shall be saved.
5. When you have once accepted Christ, I like you to get a hold of the covenant in all sorts of ways. We have only two hands, but there are some creatures that have a great many hands, or feelers, or suckers; and when they want to be quite safe, they seize hold with all their hands. Christ has made a covenant with His Church, and I like to lay hold of that covenant by uniting with His people. It will be a great help to you to lay hold of the covenant by availing yourself of all Church privileges. The right thing for every sinner to say is just this, The covenant of grace exactly suits my case. Jesus Christ has come to save the guilty and the needy; that is the sort of person I am, so I will lay hold of His covenant. I have got a grip of it, and there I hang. If His Gospel be true, I am a saved man.
III. WHAT IS THERE TO LAY HOLD OF?
1. An atonement.
2. There is another place where you can lay hold of the covenant, and that is, the mercy-seat. Go and bow before God in prayer, Christ being your Intercessor, plead with God for mercy, through His atoning blood, and then say, I will never leave off praying till I get the blessing.
3. It is also a grand thine to lay hold of a promise in Gods Word.
4. There is another thing which you should lay hold of, and that is, an invitation.
IV. WHY SHOULD I NOT LAY HOLD OF GODS COVENANT?
1. One reason for doing so is this. Others, who are like yourself, have done so.
2. Out of all who have ever come to Christ, there has never been one rejected.
3. You are the very sort of character that is bidden to come. This man receiveth sinners.
4. There is nothing else for you to hold to. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Choose the things that please me; that observe my commands, not by custom, or force, or fear, but by free choice, and full consent, with love to them and delight in them.
Take hold of my covenant; that resolvedly and stedfastly keep the conditions of my covenant.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. please mesacrifice theirown pleasure to mine.
take holdso “layethhold” (see on Isa 56:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For thus saith the Lord unto the eunuchs that keep my sabbaths,…. That fear and serve the Lord; religiously observe all times of divine worship, and walk in all the commandments and ordinances of the Lord; show regard to all the institutions of the Gospel, and perform all religious exercises, private and public, on Lord’s days, and at other times:
and choose the things that please me; who do that which is wellpleasing unto God, which he has declared in his word to be acceptable to him; and do that from right principles, with right views, and of choice; not forced to it by those who have authority over them, or led to it merely by example and custom:
and take hold of my covenant; not the covenant of circumcision, as Kimchi; for what had eunuchs to do with that? but the covenant of grace, the everlasting covenant, the covenant of peace before spoken of
Isa 14:10, made between the Father and the Son, on account of the elect; which may be said to be taken hold of when a person by faith claims his interest in God as his covenant God; comes to Christ as the Mediator of the covenant; and deals with his blood, righteousness, and sacrifice, for pardon, justification, and atonement; regards all the promises and blessings of the covenant as belonging to him and lives by faith on them, as such; so David by faith laid hold on this covenant,
2Sa 23:5.
Fuente: John Gill’s Exposition of the Entire Bible
“For thus saith Jehovah to the circumcised, Those who keep my Sabbaths, and decide for that in which I take pleasure, and take fast hold of my covenant; I give to them in my house and within my walls a memorial and a name better than sons and daughters: I give such a man an everlasting name, that shall not be cut off.” The second condition after the sanctification of the Sabbath has reference to the regulation of life according to the revealed will of God; the third to fidelity with regard to the covenant of circumcision. also means a side, and hence a place (Deu 23:13); but in the passage before us, where form a closely connected pair of words, to which is appended, it signifies the memorial, equivalent to (2 Sam 18; 1:1-24:25; 1Sa 15:12), as an index lifted up on high (Eze 21:24), which strikes the eye and arrests attention, pointing like a signpost to the person upon whom it is placed, like monumentum a monendo . They are assured that they will not be excluded from close fellowship with the church (“in my house and within my walls”), and also promised, as a superabundant compensation for the want of posterity, long life in the memory of future ages, by whom their long tried attachment to Jehovah and His people in circumstances of great temptation will not be forgotten.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. For thus saith Jehovah. Now follows a confirmation; for the sincere worshippers of God, who keep the sabbaths and follow the righteousness of the Law, though they be “eunuchs,” (97) or labor under any other obstruction, shall nevertheless have a place in the Church. He appears to annihilate in this manner all the external marks (98) in which alone the Jews gloried; for the high rank of the Church is not external, but spiritual; and although believers have no emblems of distinction in the eyes of the world, and are even despised and reproached, yet they rank high in the sight of God.
And choose the things that please me, and take hold of my covenant. With the “keeping of the Sabbath,” he connects obedience and adherence to “the covenant;” and hence we may readily infer that, when he spoke hitherto about the Sabbath, he had in view not an idle ceremony but perfect holiness. At the same time, he again lays a restraint on the children of God, not to make even the smallest departure from the injunction of the Law; for they are permitted to “choose,” not whatever they think fit, but that which God declares to be pleasing and acceptable to himself. Wherefore both hypocrisy and inconsiderate zeal are here condemned, when God not only contrasts his own commandments with the inventions of men, but enjoins them earnestly to “take hold of his covenant.”
(97) “According to the Law, (Deu 23:1) eunuchs could not be received into the Hebrew nation; so that their situation, in that respect, was the same as that of the foreigners who were formerly mentioned. Of what use (might such a person say) are those splendid promises to me, who cannot be admitted into the Jewish commonwealth?” — Rosenmuller.
(98) “ Toutes les marques exterieures.”
Fuente: Calvin’s Complete Commentary
CHARACTERISTICS AND PRIVILEGES OF GODS PEOPLE
Isa. 56:4-7. For thus saith the Lord unto the eunuchs that keep My Sabbaths, &c.
The pride of ancestry, and boast of ceremonial exclusiveness, and glorying in the flesh, the Lord, by His prophet, looking forward to gospel days, now abolishes, and marks out the true distinctions of His people to be that which is moral and spiritual, to the exclusion of all bodily defects or national peculiarities. Observe
I. THE MARKS AND DISTINCTIONS OF GODS PEOPLE.
1. Keeping the Sabbath. The day emphatically is the Lords, reminding us at once of creation and of redemption (Eph. 2:11; Deu. 5:15). One day in seven is, therefore, justly dedicated to God as an acknowledgment that He is at once Creator and Redeemer. Resides, the Sabbath-day is subservient to the highest interests of man as a moral and immortal being, &c.
2. Choosing the things that please Him. The things that please God are the things that are agreeable to His revealed will (Mic. 6:8). And to follow out this requirement we must choose, we must exercise an act of the will, and the gracious promise is (Psa. 110:3); and, once thus made willing, having our hearts enlarged, we run in the way of Gods commandments (Psa. 119:32; Rom. 7:2; Joh. 4:34). Implies the obeying of Gods will, and submission to it; active, willing obedience, and patient endurance under the events of providence, as seeing Him who is invisible. This gracious disposition diffuses a noble bearing and dignity over all the conduct and trials of the believer (Psa. 29:2; Jer. 9:24).
3. Taking hold of His covenant. The covenant here spoken of has, no doubt, an allusion to the covenant that God made with the Jews, when He brought them out of the land of Egypt, and in that sense embodies the doctrines and precepts of the revealed will of God, along with the promises of God on the one hand, and the obligations of those who become parties to the covenant on the other hand; but in the full sense of the words, in their prophetic announcement, the reference undoubtedly is to that covenant of grace, that is now made known to all (Jer. 31:31-34). To take hold, therefore, of the covenant, is to apprehend its truths, and conform to its requirements; or, to hold it fast is to maintain those truths, and exhibit an obedience to those requirements in a consistent life of persevering holiness. Neither profession, outward distinction, or legal ceremony is enough; there must be reality, inward spirituality, and holiness unto the Lord (Eze. 30:26; Jer. 50:4-5; Psa. 103:17-18).
4. Being joined to Him to serve Him, or minister to Him (Exo. 30:20; Exo. 35:19; 1Ch. 16:37; Rev. 1:6; Jer. 1:5; Isa. 44:5; 1Co. 6:17; Joh. 15:14). The very essence of this joining, this adherence or union, is spiritual and gracious. (See outline, Joined to the Lord, p. 596.)
5. Loving His name. The name of the Lord is a very comprehensive expression; it includes everything by which God makes Himself known,His attributes, character, creation, providence, word, ordinances (Exo. 34:5-7; Psa. 34:3; Psa. 5:11). It is to have the enmity of the carnal mind slain, &c. (Rom. 8:7; Eph. 2:16; Isa. 57:19; Gal. 5:6; Gal. 6:15; 1Co. 7:19).
6. Serving Him. To be His servants. An active, willing obedience must inevitably follow. The language here again is similar to that which was applied to the Levites, in reference to their duties in the tabernacle and the temple (Num. 4:47; Num. 18:6; Num. 8:11; Lev. 25:55; Psa. 72:11; Psa. 2:11; Tit. 2:11-12).
II. THE GRACIOUS AND GLORIOUS PRIVILEGES OF GODS PEOPLE.
1. Incorporation with His Churchadmittance to the fellowship and privileges of His people. The tabernacle was placed on Mount Zion, the temple was built on Mount Moriah; the expression My holy mountain is, therefore, by a figure of speech, applied to the spiritual Church of the true God (Isa. 2:2). The language is figurative, taken from the circumstances and customs in the midst of which the prophet and his fellow-countrymen were then placed; but such in its sum and substance is the meaning of this prophecy. The characters described were excluded of the law (Deu. 33:1-3).But now, looking forward to a nobler and more advanced economy, even that under which we live, those very persons are not only admitted into the Lords house, and within the very walls of His temple; but they are promised a place and a name there;the very place where the priests used to worship (Zec. 3:7; Eze. 21:19); the very name that the priests were wont to bear are made theirs (Rev. 1:6; Joh. 1:12). That place and that name are better than those of sons and of daughters. The true Christian is possessed of a title and a pedigree before which the most ancient ancestry of earth declines into insignificance (Joh. 1:12-13; Gal. 4:6; Rom. 8:16-17; 1Pe. 1:23-25). These privileges and honours are everlasting. There is on the part of some an ardent love of famethe strong desire of worldly immortality. Gods people may, through grace, obtain the highest honours and happiness beyond the grave, The good alone are great. The name, in the Hebrew language, is used to denote the character and condition of a person: As his name is, so is he (1Sa. 25:25). The honour and happiness of Gods people, as to the body and as to the soul, in time and throughout eternity, shall be fixed and permanent. He gives them some prelude of this by granting them honour and happiness here on earth (Joh. 14:27; Rev. 2:17). And most largely on the separation of the soul from the body (Php. 1:21-23; 1Co. 2:9; 2Ti. 4:7-8; Rev. 3:21); and on the body being raised up incorruptible from the grave (1Co. 15:42-44; Php. 3:20-21; 2Co. 3:18); and still grander when the ransomed soul and glorified body shall have been united together, to live for ever in heaven. This is the native sequel of a holy life, of one who has kept the Lords Sabbaths, &c. (Isa. 56:4). But the blessing is a reward through grace, I will give them, &c. There shall be different degrees of glory among the saints in heaven; but each inhabitant, according to his capacity, will be perfectly happy (1Co. 15:41-42; Dan. 12:3; 1Jn. 3:3).
2. Joy in the sanctuary (Isa. 56:7). Great was the joy of the Jew when he went up to Zion, the city of solemnities (Isa. 33:20), and was introduced to the pure worship and high festivals of the God of his fathers (Psa. 122:1-2; Psa. 122:6; Psa. 42:1-2). And if such was the experience of a pious Hebrew in connection with the ordinances of a worldly sanctuary, what must the enjoyment of a Gentile believer be under the ministration of the Spirit, in the midst of a glory that excelleth (2Co. 3:8; 2Co. 3:10). Consider the happiness and joy of Gods people, amidst the ordinances and privileges, and gracious manifestations, that are realised in the sanctuary. The communion of saints mellows the soul, and draws forth the hidden graces of the Spirit.
3. Acceptance of their spiritual worship (Isa. 56:7). There can be no doubt that under those names we have things spiritual and eternal shadowed forth. The splendid ceremonial of the law tells of the spirituality of the Gospel. The priesthood has become common to all believers, even whilst the office of pastors and teachers remains intact (Eph. 4:11). Prayers and thanksgivings, &c., are in the place of burnt-offerings and sacrifices (Psa. 4:5; Psa. 51:15-19; Hos. 14:2; Mal. 1:11; Heb. 13:15-16; 1Pe. 2:5; Rev. 8:3). For mine house shall be an house of prayer for all nationsa place of spiritual worship, where His name is honoured and invoked, and in which the confessions, and petitions, and thanksgivings of His suppliants are presented to Him (Exo. 20:24; Joh. 4:21-24; Isa. 2:2-4).John Gemmel, M.A.: The Gospel in Isaiah, pp. 177228.
I. The nature of Gospel privilege. A place in Gods house. A name among His children. A share in His covenant.
II. The extent of Gospel privilege. It reaches all, without distinction or limitation.
III. The conditions of Gospel privilege. That we join ourselves to the Lord; keep His Sabbaths; choose the things that please Him; and take hold of His covenant, &c.Dr. Lyth.
THE UNIVERSAL INCLUSIVENESS OF THE CHRISTIAN DISPENSATION
Isa. 56:6-7. Also the sons of the stranger, that join themselves to the Lord, &c.
This passage relates to the Gospel period. The prophet has described the suffering and glory of Christ; the security of the Gospel Church; the salvation provided; the invitation to its free enjoyment; its wide success. The present chapter is a still more explicit exposition of its universal aspect. All peoples would be equally admitted to the privileges and advantages of the Gospel. This is the main idea of the text. The language and imagery are Jewish; the conception is Christian. The text sets forth the universal inclusiveness of the Christian dispensation
I. IN RELATION TO RELIGIOUS CHARACTER.
It is not said that the privileges of the Gospel will be conferred on all mankind without regard to character. The death of Christ has provided the salvation. But the proclamation of mercy it authorises is not the statement of the actual pardon of all mankind. It is a proclamation of the Kings readiness to pardon; an invitation to partake of a feast on compliance with the conditions of the invitation. Man is to take hold of Gods covenant and join himself to the Lord. Turning from sin and believing in the Saviour, he is to accept the salvation. All marks of this are not indicated here; but there are
1. Love to the Divine person. The Gospel is a religion of love. In Christ the Divine character is presented in such lights as win the believers love. Nor is it merely love to abstract principles, doctrines, truths. It includes this; but while comprehending this, it takes the personal form. He loves God: God as expressed to him in the person of Christ.
2. Devotion to the Divine service. Love expresses itself in obedience to the Divine commands. It is the test he has imposed. Christians recognise the supreme right of Christ to govern their lives. Their new nature makes it a willing service. Not the service of the slave, nor even of the hireling, but of the child. All the soldiers in Christs army are volunteers; nor does he acknowledge enforced and unwilling service as rendered to him at all.
3. Observance of Divine ordinances. The Sabbath has been observed from the beginning, &c.
Inclusion in the Gospel covenant is open to all who are thus willing to place themselves in spiritual connection with Christ.
II. IN RELATION TO RELIGIOUS WORSHIP.
For mine house shall be called a house of prayer for all people. There is something exceedingly interesting and attractive in the idea of a common centre of religious worship for man. The temple was the centre for the Jewish people. They made it more or less exclusive. Contrary to the law (Num. 15:14-16). But under the Christian dispensation there must be no exclusion. The Christian sanctuary, as representing the dispensation, must be open to all comers. The attitude of those who belong to it, should be that of those who are prepared to give a kindly welcome to the stranger, and a kindly invitation to those who are wandering without a spiritual home.
While the intercourse between God and His children must, for the most part, be sacredly private, public worship is a necessity. On the part of the worshippers it becomes a mutual encouragement and strength, as well as an open testimony for God to the world. It is a commanded duty, which has been practised by godly people in all periods. It is the subject of many special promises. It exerts a gracious influence on such as engage in it; soothing the perturbed spirit, comforting the troubled heart, elevating the soul too apt to be lowered by the worlds influence, and purifying the heart by communion with the Holy One. Let all such as desire to come into Gods covenant regard His house as their home. It is the one place in the world where all of every race, every rank, every peculiarity of personal characteristic may meet on equal terms and with equal rights.
III. IN RELATION TO RELIGIOUS PRIVILEGES.
There is no distinction in the measure of spiritual blessedness awarded; no classes of inner and outer court worshippers. There is no distinction but such as persons make for themselves. Let any one join himself to the Lord and thus put himself in the requisite spiritual position, and then all the blessedness of the Gospel is open to him.
1. Church communion. The sacred mountain of Moriah, the scene of so many exhibitions of Gods grace, shall become the house of the stranger. Why do so many who love the Saviour under-estimate the fellowship of His saints?
2. Spiritual enjoyment. Religion not dull and melancholy. It is a pure joy congenial to the sanctified soul.
3. Divine acceptance. As the sacrifice of the spotless lamb, so the sacrifices of praise and prayer.
Let us all come into the Divine covenant. Value its privileges. Diffuse its blessings.J. Rawlinson.
The text
I. Holds out universal encouragement to man.
1. By the transfer of the priesthood from Aaron to Christ.
2. By the change of sacrifice. From the blood of bulls and of goats to the precious blood of the Son of God.
3. By the removal of place. From Jerusalem to the temple of the universe,
4. By a change of worship. From ritual to spiritual. What an encouraging prospect (Eph. 2:11, &c).
II. Inculcates universal piety.
Piety in heart and practice. The duties here enumerated may-be divided into three classes.
1. Those which relate to Christ, expressed by taking hold of His covenantacceptingagreeing to it.
2. Those which relate to God as the Governor of the world. His servantswalk by His lawskeep His Sabbaths.
3. Those which relate to the Church.
III. Promises universal happiness.
1. Access to heaven. There was near approach to God, through the high priest, under the law. Yet more especially is this the case through Christ, the great High Priest of our profession.
2. Joyfulness in His service. In the use of every Divine ordinance they shall find rich satisfactions and delights (Isa. 12:3). Praise shall rejoice their spirits. In psalms, and hymns, and spiritual songs they make melody in their hearts unto the Lord. Prayer opens heaven in the exhaustlessness of its store, and satisfies them with good. Holy thoughts in conversing with the Supreme. Such meditation of God is sweet.
3. The Divine acceptance of their religious engagements.
Application.What encouragement to all men to worship God, and serve Him in sincerity and in truth! But how do you really view the Gospel? Are you seeking to realise these high privileges, or are you only making a profession of religion? Ponder these weighty matters. Take hold of the covenant of the Redeemer, &c.Richard Watson: Sermons and Outlines, pp. 305307.
In the Gospel we behold a beautiful intermixture of doctrine, promise, and precept, by means of which the performance of evangelical worship is rendered at once a reasonable and delightful service. As sinners, we ought not to have been surprised if we had had fewer promises to render the worship of God inviting; but in the Gospel every means is employed to render devotional exercises a welcome relief to the mind; we are drawn, not driven; we are taught to consider the sanctuary of religion not only as a place of refuge, but as a place of rest; and instead of being compelled to lay hold of the horns of the altar as a last resource, the only hiding-place from the avenger of blood, we are taught to view it under the endearing character of the house of our Father, and consequently as our proper and our peaceful home. Strangers as we have been to God, and enemies to Him by wicked works, it might have been thought a great privilege if we were barely tolerated in our approaches to Him, if our sacrifices were received without disdain; but instead of this, we are welcomed into the presence of the great King, &c. Even I will bring them, &c.
This promise has a direct reference to Gospel times, and the Jews interpret it of the time when Messiah, the Son of David, should come. There can be no doubt of this, if it is read in connection with the preceding chapter. The special privileges of the Jewish Church were for the most part confined to the members of one family, one nation, one kindred, but the blessings of the Gospel Church are free and unconfined. As the times of the Gospel drew nigh, there was a considerable softening given to the rugged features of the former dispensationpromises were given to the Gentile as well as to the Jew, and provision was made for the stranger within their gates, as well as for the children of Abraham themselves, &c. But it was reserved for the Gospel to abolish these distinctions altogether (Eph. 2:13, &c.).
I. THE DESCRIPTION OF THE TEMPLE OF RELIGIONa house of prayer, &c. If this description applied to the Jewish temple, how much more to the Christian Church (Heb. 10:21). The temple is not a theatre for display, &c., but a house of prayer (1Ti. 3:15). In public ordinances prayer should be considered as of first importance. There is everything to encourage prayer
1. In the temple itself. This was eminently true of the ancient templeerected not for preaching, but for worship. Everything in the furniture and in the service of the temple to encourage prayer. So in our worshipthe day on which we meet, &c.
2. In the character of the Deity who presides in it. Was He not their covenant God, &c.? Do we not view Him under more encouraging titles, &c.? Let us avail ourselves of the privileges, &c.
3. In the circumstances of the worshippers. Were they not a chosen people, &c.? All these meet in our worship? What arguments for prayer from our lost condition, &c.
4. In the comprehensive aspect of our devotions.
II. THE TRUE CHARACTER OF ACCEPTABLE WORSHIPPERS.
It is not enough to be found in the temple, we must sustain the requisite qualifications of worshippers. It is not enough to join a church, &c., but we must possess the leading features of Christs disciples, else our worship is a mockery, our profession vain. This is evinced
1. By the spiritual affections which they cherish towards God,they love Him, they serve Him, they make an open profession of His name. These are fruits which do not grow in natures wilderness, &c.
2. By the reverence they pay to His institutions. A regard to the Sabbath marked these strangers, and will always mark spiritual Christians. These men would not be found in the temple one part of the day, and in the field another, &c.
3. By their tenacious regard to the great foundations of human hopeGods covenant.
III. THE INVALUABLE PRIVILEGES THEY MAY EXPECT TO ENJOY.
1. They shall be introduced into the visible Church. Every disqualification removed.
2. Their sacrifices and services shall be accepted.
3. Their satisfaction and joy shall abound.Samuel Thodey.
THE SABBATH
Isa. 56:6-7. Every one that keepeth the Sabbath, &c. [1725]
[1725] See Outlines on Isa. 56:2; Isa. 58:13-14.
The intimate connection between special privileges and special obligations has been observed in all ages. After the rich promises of Gospel blessings, we find in this chapter a strenuous enforcement of religious observances. A sincere belief of Christian truth will be followed by a faithful performance of Christian duties; for the one has a great influence upon the other. Where the doctrines are not believed, the duties will not be practised. The Sabbath has been regarded as a kind of hedge, or fence, to the whole law.
I. THE SACREDNESS OF THE INSTITUTION OF THE SABBATH.
Here, keeping the Sabbath, and laying hold on the covenant are identical; hence the Jewish doctors spoke advisedly when they declared the institution of the Sabbath to be the condensation and perfection of the whole law.
1. Look back upon the early, or patriarchal Sabbath, beginning with the creation of the world. Think how early it was appointed by God Himself in paradise, for the Sabbath is only one day younger than the creation of the world. The argument is plain, that if man required a Sabbath, when there were only two people in the world, how much more needful has it become when the world is crowded with inhabitants and with temptations to sin. Without such a day, it would have been most difficult for the corrupt nature of man to have maintained the true worship of God in the world. But a seventh day holy to the Lord would distinguish those who called on the name of the Lord, &c.
2. The Jewish Sabbath naturally succeeds the patriarchal, though accompanied by the change of the day to commemorate the departure from Egypt (Exo. 16:22-23, and others). The violation of the sanctity of this day was marked by severe penalties, &c.
3. The Christian Sabbath. The real obligation of the Jewish Sabbath could extend no further than the close of that economy; and under the Christian economy we are prepared to expect some further change of the day. How silently this change was brought about! As Christ silently abrogated the Jewish passover by the institution of the Lords Supper without formally announcing it, so He silently abrogated the seventh-day Sabbath of the Jews, and transferred all its honours and sanctities to the first day of the week, &c.
II. THE SIN OF PROFANING ITdiverting it from a sacred to a common use (see p. 595). It is a sin against
1. God. Very prevalent.
2. Man.
3. Your own souls.
4. A sin that, persisted in, cannot be repaired.
III. THE BLESSINGS CONSEQUENT UPON ITS SPIRITUAL OBSERVANCE.
1. Temporal.
2. Spiritual.
3. Eternal. (See p. 595).Samuel Thodey.
THE DIVINE CENTRE
Isa. 56:7. Even them will I bring to My holy mountain, &c.
The vision of the prophet is twofold in this chapter. He sees the chosen people scattered and gatheredsent into captivity and restored. The vision also enlarges its scope, and the restoration includes the deliverance of the Gentile world from the bondage of sin. To the stranger and the eunuch a promise is made that the final restoration of the race will include them. In spite of Jewish prejudices the larger hope appears, at intervals, in the narrower forms of worship.
I. THE CENTRE OF RELIGIOUS THOUGHT.My holy mountain, My house of prayer.
1. The worship of the one God demands this. Polytheism, although it had its temples and festivals, had no unity of purpose, but a variety of gods and forms. Where ignorance has grown into superstition, natures forces have been deified. The one temple at Jerusalem, with its one priesthood, fixed the minds of the people on the one God. The one Calvary, with its one Mediator between God and men, secures the same end. The one sanctuary where you worship from week to week, reminds you that God is one. We hear much in the present day about the beautiful, the songs of birds, the murmurs of the streams, the rustling of leaves, &c., and thus there are so many things to admireso many gods to worship. Remember that God has hallowed the one place, and put His name there.
2. Concentration of religious thought requires it. It is a matter of grave importance, and of considerable difficulty to worship God in spirit and in truth. For this we need a consecrated spot, pure associations, and spiritual companions. Whatever art may contribute, whatsoever the influence of man may produce, and whatever power there is in numbers, to assist the soul to ascend towards the throne of God in adoration is their greatest service.
3. It is a restfulness which the heart of the Christian longs for. Every Jew had his spiritual home at Jerusalem; every saint rests where his Saviour is worshipped. The child of ten has more hold of this earth than the man of years. Every day unsettles us, except we have a place and a name among the sons and daughters of Sion.
II. THE ACTIVITIES OF RELIGIOUS THOUGHT. They are three, arising from the great departments of life.
1. Intellectual. To commune with God is the highest exercise of thought. Gods house is the place where mind ascends towards the mind which is in Christ Jesus. It is, above everything, the house of prayer.
2. Moral. There must be burnt-offerings and sacrifices. The moral sense in man cannot approach God except through a sacrifice. The great sacrifice of Calvary is the way to the Father. Jesus is the Priest of the house.
3. Emotional. They are made joyful. They sing songs of deliverance. They enjoy the communion of saints. They are filled with the peace of God. They are accepted in the Beloved. There is gladness of heart where the presence of God is enjoyed. Much more than is at present customary should be the reverence for the sanctuary and its worship.The Weekly Pulpit, vol. i. p. 120.
THE JOYFULNESS OF GODS HOUSE
Isa. 56:7. I will make them joyful in My house of prayer.
I. The persons to whom the text refers (Isa. 56:2-6).
II. The declaration made.
1. In taking away sadness and its causes. Sin, condemnation, slavish dread, &c.
2. By giving the Spirit of adoption; the evidence of their sonship; the source of their blessedness.
3. By inspiring hopes of the future.
4. By the sanctification of their providential experiences (Rom. 8:28). God guiding, protecting, blessing, &c.
III. The special place of this promise of God.
The Tabernacle was Gods housethe Templeevery holy synagogue. Now, Wherever two or three are gathered, &c.
1. Our places of worship belong to God. They are for God, and God dwells in themmeets, communes, sanctifies, and owns.
2. They are pre-eminently houses of prayer. Here God is known as the hearer and answerer of prayer. Here is the true prayer-book to guide our prayers; promises to prayer; the spirit of prayer. Not exclusively hearing, meditating, &c., but prayer pre-eminently.
IV. THE CHARACTER AND CONNECTION OF THIS JOY WITH GODS HOUSE OF PRAYER.
1. See the connection with the exercises of this house. Joy and prayer. Joy and the Word. Joy and the ordinances. Joy and the praises. Joy and the blessings. How clear all this! But look at it
2. In connection with the persons, as well as the exercises. Gods people there; Gods ministering servants there; God Himself thereFather, Son, and Holy Spirit.
3. See it in connection with the experiences of this house. Most persons have been enlightened, convicted, converted, sanctified, comforted, fed there, &c.
4. See it in connection with this house and the house above. House of God, the gate of Heaven. Ladder here, angels here, foretaste here. As Mount of Olives to Christ.
CONCLUSION.
1. The blessedness of true religion. Not gloom and despondency, but joyabundant, Divine, heavenly, everlasting.
2. The preciousness of Gods house.
3. The corresponding duties and privileges. Not forsaking, &c., sustaining, helping, &c. We should bring others with us to share the blessedness. All men desire joyousness of soul, here it is supplied.J. Burns, D.D.: Sketches, pp. 384386.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
4, 5. A name better than of sons The same subject is continued, and is especially emphasized. If any are to be excluded from true Messianic blessings, it is to be the proud, aristocratic Israelite. Outcasts of the worst type, if duly humbled, are preferred to such. Mat 21:31.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 988
ACCEPTANCE FOR ALL SINCERE WORSHIPPERS
Isa 56:4-7. Thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant: Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord to serve him and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all people.
THE concluding words of our text sufficiently shew the scope of the whole passage. The chapter begins with proclaiming the approach of the Gospel dispensation, under which the way of obtaining righteousness and salvation through the death of our Lord Jesus Christ was to be fully revealed [Note: ver. 1.]. In our text, the admission of all persons to the benefits of that dispensation is insisted on; and it is declared, that in every nation, he that feareth God and worketh righteousness, whatever may be his disqualifications according to the law, shall be accepted [Note: Compare Act 10:34-35.]. Since God has a people scattered over the face of the whole earth, he will now have his Church open for the admission of every child of man.
In making known these gracious purposes, the prophet sets before us,
I.
The character which God approves
At no period did God ever approve of those who confined their obedience to the observance of any rites or ceremonies: at all times he has spoken the same language; My Son, give me thy heart. Accordingly in the description which is here given us of those who shall find acceptance with him, there are two marks whereby they are universally distinguished;
1.
Their obedience to his will
[Whatever conflicts they may have sustained in the earlier stage of their Christian experience, the first act which truly and properly designates them the Lords people is, their joining of themselves to him as his people. Till they have done this in sincerity and truth, they cannot be acknowledged as his. There may indeed be circumstances wherein a public devotion of themselves to him cannot be expected; but where the situation of the persons admits of it, there must be an union with the Lords people, and an open acknowledgment of Christ as their only Lord and Saviour
Nor must this be a mere empty profession: those who are upright before God will join themselves to him to love and serve him with their whole hearts. All other lords must be renounced; and God alone be honoured and obeyed.
Neither must this change be the result of fear alone: there must be a cordial consent of the will, and a choosing of the things that please God. There will, it is true, be still a law in their members warring against the law in their minds; but the deliberate purpose of their hearts must be to please God; God only, God universally, God always.
In one thing will they be particularly distinguished, that is, their reverence for the Sabbath, and their delight in sanctifying it to the Lord. This is twice mentioned in our text: and if we bear in mind, that the whole passage relates to the times of the Gospel, we shall see, that the sanctification of the Sabbath is a duty of perpetual obligation; and that, however some of the ceremonial observances relating to it under the Law are abrogated, the spiritual improvement of it will characterize the Lords people to the end of time. Indeed this is one of the most prominent features in all who are truly upright before God: Whilst the world at large make the Sabbath a day of carnal ease or pleasure, and the generality of those who profess some regard for it sanctify only a part of it to the Lord, and that rather for conscience sake than became they have any pleasure in its duties, the upright devote to God and to the work of their souls the whole of it, and are as eager to improve that day for their spiritual advancement, as the ungodly are to improve the other six days for the advancement of their temporal welfare [Note: Isa 58:13-14.].]
2.
Their affiance in his covenant
[If we could suppose all these dispositions and actions to be united in a man who should disregard the Gospel covenant, they would never secure to the possessor the approbation of his God, The very best of men are sinners before God and must seek for mercy in the way in which alone it will be vouchsafed. The way which God has appointed, is, through the covenant of grace; in which God has agreed to accept the atonement offered by his only dear Son, and to receive for his sake all who will plead the efficacy of that atonement. If any man think that his own virtues will suffice to recommend him to God, he will be left to suffer the penalty due to his iniquities, and will perish under the accumulated guilt of having despised the salvation offered him in the Gospel. In rending the Scriptures, we shall do well to notice how often the keeping of Gods covenant and his commandments are united together. Neither of these can by any means be dispensed with: they ate both necessary for their respective ends; the one, to obtain mercy with our offended God; and the other, to manifest the sincerity of our faith and love. We must bear in mind therefore, that an humble afflance in the Lord Jesus Christ is quite as requisite for our acceptance with God, as any obedience to his commands can be; and that the laying hold of Gods covenant is essential to the character of all who would be approved by him.]
Such being the character portrayed in our text, we proceed to notice the terms in which God has described,
II.
The approbation with which he will honour it
Whatever disadvantages such a person may labour under, God will,
1.
Accept him in all his services
[Eunuchs and strangers were disqualified by the Law from entering into the congregation of Jehovah [Note: Deu 23:1-8.]. But God promises, under the Christian dispensation, to admit all without any exception, provided their dispositions and habita be such as he approves; yea, God himself will bring them to his holy mountain [Note: Heb 12:22.], by sending his shepherds to search them out, and to bring them upon their shoulders rejoicing.
Moreover, God will make them joyful in his house of prayer. This is a blessing experienced by none but those who are truly upright. In the house of preaching indeed, the vilest hypocrites may be delighted [Note: Eze 33:30-32.]: and it would be well if the undue preference given to preaching, and the late attendance at public worship, observable among religious professors in the present day, did not give reason to fear, that their religion is in their ears only, and not in their hearts. Certain it is, that, amongst those who are truly upright, such conduct would be abhorred: they delight to draw nigh to God, and to pour out their hearts before him: and this, not only when some fluent person is exhibiting his gifts, but when the prayers of our Liturgy (better than which were never composed by mortal man) are offered up in the presence of the congregation. The man that has not his heart in tune for such prayers as those, has yet to learn what his wants are, and what should be the posture of his soul before God. To the penitent and contrite soul they will often be as marrow and fatness; and to join in them will be the sublimest pleasure he can enjoy.
Whilst they draw nigh to God, God will also draw nigh to them, and will manifest his acceptance of them by some special tokens of his love. In former times he often testified his acceptance of the sacrifices by sending fire from heaven, to consume them upon the altar: now he will do the same, as it were, in a more secret way: he will send his Spirit into the soul as a Spirit of adoption, he will shed abroad his love there, and will fill it with an abundance of grace and peace.]
2.
He will number them amongst his most-favoured servants
[To be childless was, under the Jewish dispensation, accounted a misfortune, and even a disgrace: and persons considered themselves as living in their posterity. Of this happiness the persons addressed in our text were deprived: but God assured them, that he would give them a place and a name better than of sons and of daughters: their children, even if they were as numerous as those of Ahab, might be cut off in a few hours, and their inheritance in Israel might be lost: but God would give to them a name and an inheritance that should endure for ever. To every one that answers to the foregoing character is this promise made: and to every one shall it assuredly be fulfilled in its season [Note: Rev 3:12.]. Even at this time have they the earnest of these blessings in their souls; and in due time they shall possess them in all their fulness [Note: 1Jn 3:2.].]
Improvement
In this view of our subject we have,
1.
An antidote to despondency
[Those who are upright in heart are still, as formerly, ready to entertain desponding fears, and to imagine that there is something in their situation and circumstances which renders their case peculiarly hopeless. But God delights to encourage such persons with the most consolatory declarations [Note: Isa 40:27-28.]. Let not any then say, I am a dry tree, or suppose that he is incapable of yielding fruit to God: for those who are farthest off, may yet be brought nigh by the blood of Christ [Note: Eph 2:12-13.]; and strangers and foreigners. if they embrace and obey the covenant of grace, shall become fellow-citizens with the saints, and of the household of God [Note: Eph 2:19.].]
2.
A stimulus to exertion in the cause of Christ
[The same principle of unbelief which discourages men in relation to themselves, operates powerfully to repress their exertions for others. The state of the heathen is thought to present insurmountable obstacles to their conversion. But the most ignorant savages are not farther from a participation of the Gospel, than eunuchs and strangers were from communion with the Jewish Church: yet these have already found access to God: why therefore may not they? Indeed we are assured by the prophet, that the remotest Gentiles shall be gathered to the Lord [Note: Isa 60:3.]; and our Lord himself confirms the joyful truth [Note: ver. 8.]. Let us then open wide the door of Gods house to the Gentile world: let us encourage them to lay hold on his covenant: and let us, each according to his ability, labour to hasten forward that glorious day, when all the nations of the earth shall be converted to the Lord, and become one fold under one Shepherd [Note: Joh 10:16.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 56:4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose [the things] that please me, and take hold of my covenant;
Ver. 4. For thus saith the Lord. ] Who “comforteth those that are cast down,” 2Co 7:6 those that are forsaken of their hopes. Jer 30:17
That keep my Sabbaths.
And choose the things that please me.
And take hold of my covenant.
a Ennius.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
choose. See note on Isa 1:29.
Fuente: Companion Bible Notes, Appendices and Graphics
choose: Jos 24:15, Psa 119:111, Luk 10:42
take hold: Isa 27:5, Isa 55:3, 2Sa 23:5, Jer 50:5, Heb 6:17
Reciprocal: Gen 17:9 – General Exo 19:5 – keep Exo 20:8 – General Lev 19:3 – keep Deu 23:1 – shall not enter Deu 29:9 – General Deu 30:19 – choose life Ezr 10:11 – do his Isa 56:2 – layeth Isa 64:7 – to take Mat 19:12 – which were made Mar 2:24 – that Heb 6:18 – lay Rev 2:17 – a new
Fuente: The Treasury of Scripture Knowledge
The prophet prefaced his shocking explanation of the spiritual acceptability of ritually unacceptable people with, "For thus says Yahweh." This was not just his opinion but divine revelation.
The Lord would give eunuchs who obeyed Him out of love: an eternal reputation, far greater than what they would have had if they had not obeyed Him, but instead had borne children to perpetuate their reputations on the earth. The Lord’s perpetuation of the Ethiopian eunuch’s reputation in Act 8:27-39 is only one example of how God can do this. He has been remembered for his faith far longer than if he had only had sons and daughters. This promise can be very comforting to childless couples. If they follow God faithfully, He will bless them more greatly than He would bless them if they only had physical children. This promise of an eternal reward anticipates Jesus’ teaching that His disciples should pursue eternal rewards rather than treasures on earth (cf. Mat 6:1-24).