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 a house of prayer for all people.
7. Foreigners who fulfil these conditions have full access to the sanctuary.
make them joyful ] “cause them to rejoice.” The phrase is formed from a common Deuteronomic expression for taking part in the Temple ritual: to “rejoice before Jehovah” (Deu 12:7; Deu 12:12; Deu 12:18, &c.).
my house of prayer ] The Temple is the place where prayer is answered; see 1 Kings 8 passim, esp. 1Ki 8:29 f., and 1Ki 8:41-43.
The sacrifices of proselytes are referred to in the Law: Num 15:14 ff.; Lev 22:18 ff; Lev 17:8 ff.
for mine house people ] (R.V., rightly, for all peoples) Cited by our Lord, Mat 21:13; Mar 11:17; Luk 19:46. The emphasis lies on the last words; that the Temple is a house of prayer has been already said, what is now added is that it shall be so to men of all nationalities.
Fuente: The Cambridge Bible for Schools and Colleges
Even them will I bring to my holy mountain – (See the notes at Isa 2:3). That is, they should be admitted to the fellowship and privileges of his people.
And make them joyful – In the participation of the privileges of the true religion, and in the service of God, they shall be made happy.
In my house of prayer – In the temple – here called the house of prayer. The language here is all derived from the worship of the Jews, though the meaning evidently is, that under the new dispensation, all nations would be admitted to the privileges of his people, and that the appropriate services of religion which they would offer would be acceptable to God.
Their burnt-offerings – That is, their worship shall be as acceptable as that of the ancient people of God. This evidently contemplates the future times of the Messiah, and the sense is, that in those times, the Gentiles would be admitted to the same privileges of the people of God, as the Jewish nation had been. It is true that proselytes were admitted to the privileges of religion among the Jews, and were permitted to offer burnt-offerings and sacrifices, nor can there be a doubt that they were then acceptable to God. But it is also true that there was a conviction that they were admitted as proselytes, and that there would be a superiority felt by the native-born Jews over the foreigners who were admitted to their society. Under the Jewish religion this distinction was inevitable, and it would involve, in spite of every effort to the contrary, much of the feeling of caste – a sense of superiority on the one hand, and of inferiority on the other; a conviction on the one part that they were the descendants of Abraham, and the inheritors of the ancient and venerable promises, and on the other that they had come in as foreigners, and had been admitted by special favor to these privileges. But all this was to be abolished under the Messiah. No one was to claim superiority on account of any supposed advantage from birth, or nation, or country; no one, however humble he might feel in respect to God and to his own deserts, was to admit into his bosom any sense of inferiority in regard to his origin, his country, his complexion, his former character. All were to have the same near access to God, and the offering of one was to be as acceptable as that of another.
For mine house – This passage is quoted by the Saviour Mat 21:13, to show the impropriety of employing the temple as a place of traffic and exchange. In that passage he simply quotes the declaration that it should be a house of prayer. There are two ideas in the passage as used by Isaiah; first, that the temple should be regarded as a house of prayer; and, secondly, that the privileges of that house should be extended to all people. The main design of the temple was that God might be there invoked, and the inestimable privilege of calling on him was to be extended to all the nations of the earth.
Fuente: Albert Barnes’ Notes on the Bible
Isa 56:7
Even them will I bring to My holy mountain
The house of prayer
If we accept the interpretation that the second Isaiah has given us the prophecies of the restoration, we may regard this chapter as a description of Israel after the return from the Chaldean captivity, and, further, the condition of worship in the reign of the Messiah.
We place before you the whole matter as a plea for Gods house in the present day.
I. THE LOCATION OF WORSHIP. Mine house. With God every where, what need is there of setting apart any particular spot for worship? While all creation is Gods magnificent temple, why should we consecrate any particular place of building for the purpose of worship? We have a promise in the Book itself (Jer 31:33-34). But we must suppose conditions of thought, and degrees of poetry, which do not exist, in order to worship God in the general terms implied in these statements. We infer from the history of public worship that God has adapted its forms to the state of mankind in the various periods of the periods of the past. To-day worship its forms to the state of mankind in the various periods of the past. To-day worship must be conducted with a view to the position of the religious thought which prevails.
1. The first essential element of worship is concentration. The circumstantial in religion must be flamed to centre thought upon God in His nearness to man. The patriarchs altar, the tabernacle of Moses, and the temple of Solomon did this. In the teaching of Christ we meet with an expansion of the geography of worship. The temples on Moriah and Gerizim were doomed, both by the force of circumstances and the Incarnation. God in Christ became the consummation of the central idea of God. But Christ was human as well as Divine. We find Him both in the synagogue and the temple. He drew His disciples together, sometimes into a house, other times on the mountain slopes, or in secluded spots, for instruction and fellowship. He introduced a simplicity into worship which indicated a more spiritual thought than that which obtained when gorgeous ritualism formed its environment. The time had arrived when He would introduce a method by which we would worship the Father in spirit and in truth. But never has Jesus Christ hinted at the probability that such a worship would consist of abstract thought, universal observation, or individual reflection, apart from the offices of time and space. When God and man meet they must meet somewhere. Although the necessity for a restricted spot had passed away, and the whole earth became a consecrated temple, when the eternal Son chose it as His imperial palace, yet the limitations of the spiritual man, while dwelling in a tabernacle of clay, suggest the setting apart of places for worship. In an age when life is at a higher pressure than ever it has been, and consequently, an age when our thoughts are agitated, scattered, embittered, and inflamed, of what incalculable value must the house of prayer be.
2. Our next point is association. We have been told that there is such a thing as abstract thought, but where is abstract life? How far can one go on the path of life without the aid of others? It seems absurd that people should assume so much piety as not to require any association or assistance. If the Hall of Science is needed, why not the Hall of Prayer?
3. Our third plea for the house of prayer is memorial. Every place of worship in England is a witness to the Being of God, and to His providence and salvation. Mine house is a significant designation, showing His acceptance of the gift. It is the language of love in response to the gift of love.
II. THE ESSENCE OF WORSHIP. House of prayer. Prayer is a comprehensive term, having devotion as its central idea. There would have been an appropriateness in calling it the house of praise, for from no other house has so much and so grand music ascended to heaven. It might have been called the house of preaching, because the word is gone forth out of Zion to the ends of the earth. But why did God name it the house of prayer? Under the old dispensation, sacrifice occupied the most prominent place in the services, but even then its name was the house of prayer. Reverence for God is the first step of the ladder. Waiting upon God is the next step. (T Davies, M. A.)
And make them joyful in My house of prayer
My house of prayer
Jesus Christ, when in a sublime act of indignation He drove out the desecrators of the temple, applied the words to the outer courts of that noble material building. But He Himself has taught us not to limit the phrase, but to give it the widest possible meaning. It is not for us to speak of Gods house of prayer as if it were restricted to any one locality, or as if it described any particular kind of structure. Gods house of prayer may be found anywhere, everywhere. Wherever the human heart reaches out with holy longing towards the Divine Father, and craves the blessing of His presence; wherever He unveils the glory of His truth and the beauty of his love, responding to the eager desires of His pleading children, there is His house of prayer. It may be grand in form, or poor and mean; there may be no material structure at all, but the solemn temple of Nature itself, yet shall it; be consecrated for worship by the prayers which ascend to God. Yet, we still find it necessary to establish and set apart places of worship, and because we frequent them for this holiest of purposes, we speak of each of them as a house of prayer. As it is necessary that we should consecrate one day out of the week for the special purposes of religion, so we find it desirable to meet at some regularly appointed spot to engage with our fellows in acts of devotion. And the reasonableness becomes apparent. We want such places for convenience sake. If social religion is to have any existence at all, if the communion of the saints is to be a reality, if there are to be united praise and prayer and instruction in Divine truth, then men and women must know where they are to gather for these purposes. Further, it is not merely a matter of convenience; it is helpful to our spiritual and daily life. We want as places of worship some which are unassociated with our secular affairs–places which seem to stand away from the cares and worries and strivings of our common life–where we can give our minds and hearts a season of rest–an opportunity of calmly, and without distraction, contemplating and estimating the character and meaning, the worth or worthlessness of the work we are doing in the world. Of course this might be done at home, in the shop, in the office, in the chamber, but not so effectually, not so thoroughly, as in the quiet place specially devoted to religious worship. There, seeming to stand at a distance from worldly avocations, we judge them and our relation to them more impartially and honestly. (W. Braden.)
Joyfulness worship
I. THERE SHOULD, BE A NATURAL ASSOCIATION BETWEEN THE TWO. I reach this conclusion by remembering two things.
1. That we, as human beings, have in us the capacity for joy.
2. That the religion we profess, when rightly understood, is a joy-producing religion.
II. WORSHIP IS THE EXPRESSION OF OUR NOBLEST RELIGIOUS FEELINGS IN THE PRESENCE OF GOD. It is not a mere ceremonial act, an observance of prescribed ritual on certain days and in appointed places. It is the going forth of the man towards God. Therefore, our joy must utter itself, ought to utter itself, when we enter into the courts of His house. I believe that the Divine Father has no sympathy with those who would turn His house of prayer into a place for gloomy, and unhappy thoughts, and who would exclude from His service everything pleasant and beautiful. They misunderstand and libel Him by their desire for dreariness If God has taught us anything with distinctness in the outer world of nature it is that He loves all that is pleasant and sweet and joyous. Is there n t something joy-exciting in the very thought and act of worship? This has been the thought of most peoples.
1. The Greeks who worshipped gods of uncertain passions and dispositions, nevertheless seem to have made the worship a season of joy–they wreathed themselves with flowers, they anointed themselves withsweet perfumes, they surrounded their temples with every attraction, they invoked every pleasure they could think of, they sought to make the hour of their worship a charming and beautiful hour. Their joy in this respect was of a sensuous character, more animal than spiritual, and we do not need to imitate them; but even the heathen had the idea of indulging in gladness in the presence of their gods.
2. The same emotion was constantly expressed by the Hebrews. We often regard the religion of the Jews as harsh, stern, dreary, a constant pressure upon the minds and souls of the people. Never was there a greater mistake, as a careful study of their numerous festivals and rites would prove. Remember the worship-literature of the Jews, that magnificent collection of psalms which is one of the most precious treasures handed down to us from the past. It is full of jubilance. Expressions of personal sorrow there are in abundance; but even they are turned into subjects of song.
3. If it was possible for Jews to enjoy worship, if it was natural for them to give expression to gladness of heart when coming into the Divine presence, is there not more abundant reason why we, as Christians, possessing a fuller and purer and more intimate revelation of God, should rejoice before Him?
III. FOR THOSE WHO SEEK TO WORSHIP GOD IN SPIRIT AND IN TRUTH THIS JOY IS ASSURED BY THE PROMISE, I will make them joyful in My house of prayer. Our anticipation of the worship of Gods house, and the manner in which we present ourselves to Him, should be gladsome. Why? Because we go expecting to meet God, and receive the gracious fulfilment of the promise. Our hope of blessing to come already fills us with delight. When we have entered into the engagements of Divine worship, if we have been in the right spirit of desire, God has drawn near us and fulfilled our largest hopes. He has apparently devised the means by which this shall be brought about through the three exercises of our worship–our praise, our prayer, and our study of His truth. These seem in themselves calculated, ordained, consecrated for the very object of exciting our joy.
1. Think of the very act of praise. What does it mean? That we are recalling to mind the Divine mercy, and tenderness, and compassion, and love which have come into our life. We praise God for what He is; for what His works reveal Him to be; for what He has done for us; and you cannot do that without some inspiration of gladness filling your soul. Praise itself springs from and excites to joy.
2. The same glorious result is wrought by means of prayer. That man who has never yet held conscious communion with his God in prayer, has never yet experienced one of the noblest and purest joys of which his nature is capable.
3. And shall I add the same of the other exercise–the study of His truth? As the man who, digging for gold, is flushed with delight when his toil is rewarded by some rich nugget; as the student of Nature, when investigating her secrets, is gladdened as he perceives the traces of some new law, or a possible combination of well-known causes that will produce a new result, so Christians know the thrill of satisfaction that springs from a fresh realization of the meaning of Divine truth. God stands revealed in clearer light, and all the wonders of His work for man through the history of the world, and especially in the person of Christ, are understood and loved as they were never understood or loved before. These awakenings to joy are always taking place in Gods house. One comes there perplexed concerning his path of duty, and to him there is uttered some wise precept, which makes the way clear once more. Another is troubled concerning the terrible mystery of life, its inequalities and sorrows; but to him is revealed the Fatherhood of God, and that means perfect love and assurance of blessedness for man as the ultimate issue of all things. Does not that oppressed soul rejoice? And how many, conscious of unforgiven sin, venture into the holy place. And they see a vision of Calvary with its sacred Victim; the heavens seem to open for them, and they behold the ascended Christ, the Mediator. Who shall measure the joy of these? (W. Braden.)
Mine house shall be called an house of prayer for all people
Gods house
The thing here spoken of is Gods house, described–
I. BY ITS APPROPRIATION UNTO HIM. My house.
II. BY ITS EXTENT OF RECEIPT IN RESPECT OF OTHERS. For all people.
III. BY THE EMPLOYMENT OF ITS INHABITANTS. It shall be called a house of prayer. (J. Owen, D. D.)
The Church of Christ
I. CHRISTS CHURCH OF SAINTS, OF BELIEVERS, IS GODS HOUSE.
II. THE CHURCH OF CHRIST UNDER THE GOSPEL IS TO BE GATHERED OUT OF ALL NATIONS.
III. THERE ARE ESTABLISHED ORDINANCES, AND APPOINTED WORSHIP FOR, THE CHURCH OF CHRIST UNDER THE GOSPEL. (J. Owen, D. D.)
Public worship
I shall endeavour to make it appear that the best homage which we can pay to God is that which is most public.
I. THIS IS THE WAY OF GIVING THE GREATEST HONOUR TO GOD. When a multitude of people meet together to worship the Almighty, and to set forth His praises, it makes some little figure of heaven; it raises our minds to more magnificent conceptions of God, and more fully represents Him to us as the Governor of the world: whereas, if we look upon Him as only intending our private interest, as busied only to serve our present wants, we may be thought to conceive of Him rather as an idol than as that infinite Being whose care and providence are extended to the concerns of the whole creation. To worship God truly is to make Him known to be the Lord of the universe, the common Parent, Preserver, and Benefactor of all mankind; and therefore public assemblies are the best signification of His glorious perfections and vast dominion. They who cannot use their minds to any abstracted ways of thinking, may be wonderfully confirmed and heightened in their acknowledgments and thoughts of a Deity, when they see how the learned and the rich and the honourable, and the greatest persons upon the earth, do bow and kneel before their Maker, and humble themselves in the dust of the sanctuary to witness their profound veneration of an infinite wisdom, power and goodness.
II. THE NATURE OF RELIGION IS SUCH THAT IT ESPECIALLY REQUIRES A PUBLIC EXERCISE. Christians are not to look upon themselves as single persons, of distinct and separate interests; but as members of the same mystical Body, as parts of the same spiritual Society; that they are redeemed as a Church, and are to glorify God as a Church; that their chief blessings are those they enjoy in common.
III. THERE IS NOTHING THAT SO MUCH PROMOTES A SPIRIT OF UNIVERSAL CHARITY AS A DUE ESTEEM AND PRACTICE OF PUBLIC WORSHIP. What can bring us to a greater concern for one another, and more unite our affections, than a frequent meeting at the same place of worship, and joining together in the same duties of religion?
IV. FREQUENTING PUBLIC WORSHIP, WITH THAT PREPARATION AND WITH THOSE DISPOSITIONS WHICH IT REQUIRES, IS THE BEST WAY WHEREBY WE MAY ATTAIN TO SOLID PIETY, We have many times a Divine truth more strongly imprinted on our minds, or more fully confirmed unto us, when our hearts are tender and devout, than when our heads are exercised in the deepest thinking. It is further observable, that men are generally much more subject to impressions and affections when they are assembled than when they are alone. (T. Mannigham, D. D.)
Gods house the house of prayer foe all people
1. In order to the realization of the glorious scene in which the world shall finally be seen prostrate before God in prayer, the first and earliest step necessary was the revelation of the Divine existence; for he that cometh to God must believe that He is. How shall they call upon Him of whom they have not heard?
2. But does He take an interest in the affairs of the world? If not, prayer to Him is useless. In answer to this inquiry Sinai rises to view. God is there, legislating for sinful man. Listen to His law as He proclaims it, and mark how much of it relates directly to your welfare. Apart from the Gospel, nothing in the universe displays the Divine benevolence so much as the giving of the law.
3. But is the great God accessible? That He takes a benevolent interest in human affairs is evident. If, however, the terrors of Sinai are not laid aside–if that is a specimen of His usual state–who can venture to approachHim? The temple on Sion is an answer to the inquiry. Let the people build Me a sanctuary, saith God, that I may dwell among them. This was another stage, a vast advance in the Divine condescension. To show His own sense of its importance, He supplied the model, and selected the spot, and superintended the erection of the building. When completed, the Majesty of Heaven came down and visibly possession. When it was rumoured abroad that the Lord of Heaven had a house upon earth, did not the guilty race come to cast themselves at His feet and sue for mercy?
4. But, it might have been asked in the next place, Will He pardon? Accessible He may be, but is He propitious? Approach and read the inscription over its gates, The house of prayer. Then there is hope for the penitent. Let us enter and ascertain. On crossing the threshold and looking around, we find that it is distributed into three parts. We find ourselves at first in the court of the temple; here the principal objects are a great altar of sacrifice, and a laver in which the sacrifices are washed. What mean that cleansing water, and that bleeding lamb? They say, as plainly as they can, that if without the shedding of blood there is no remission of sins. and that the victim whose blood is shed must be spotless. We advance, find ourselves in the second part, the holy place. Here the principal objects are a golden candlestick, a table of shewbread, and an altar of incense; and what mean these objects? They denote that the sacrifice is accepted, that God propitiated, that He is waiting to illuminate and anoint His worshippers with His Spirit, to feast their souls on living bread, and to accept their praises as grateful incense. But what means that mysterious veil which conceals the third part of the temple, the holiest of all? It denotes that sinful man can fully approach a holy God only through a Divine Mediator, and that that Mediator is not yet come. But we know what is within. There stands the ark of the covenant, and the mercy-seat resting upon it, denoting mercy resting on faithfulness; and there are the cherubim overshadowing the mercy-seat, intimating the reverence with which even mercy itself should be sought, and the profound mystery which it involves. But what means that mass of dazzling light above? It is the symbol of the Divine presence. And why dwells He there? that men may come and fall down before Him, and that He may commune with them from off the mercy-seat. He makes it His rest, that men may come to Him, and make it their rest. Numbers through successive ages availed themselves of His grace.
5. But everything there–gracious as it was, calculated as it was to bring all people in humble prostration before God–existed only in type and promise. It may be asked, therefore, in the next place, Have those types been accomplished? The fulness of time arrives, and, behold, God sending forth His Son! Calvary appears; there, as our Substitute; He is making an infinite compensation for our demerit. The day of Pentecost arrives–behold in its scenes a proof that our Advocate has entered on His office of intercession above, and that His sacrificial plea prevails. Is it then still asked if the ancient promises have been fulfilled? Let the tears of the sinner, the joy of the saint, the success of the Gospel in every subsequent age, bear witness.
6. But, again, admitting that God is thus accessible and gracious, is He thus accessible and gracious to all? Is the Gospel Church less open and free than the Jewish temple? Its gates are never to be shut, night nor day! Its blessings are to be offered without money and without price. My house shall be called a house of prayer for all people. O Thou that hearest prayer, to Thee shall all flesh come.
7. And is there ground to conclude that this sublime result shall be realized? I have sworn by Myself, the word hath gone out of My mouth in righteousness, and shall not return, That unto Me every knee shall bow, and every tongue shall swear. Conclusion–
(1) To this point everything in the mediatorial government of Christ is tending with the directness and force of a law. To this end, therefore, every event in His Church, every movement of His people, should be intentionally subordinated.
(2) The question will be entertained, then, by every Christian mind, How may this sacred place be made most effectually to subserve this great end? By making it literally a house of prayer. The very presence of a church or chapel is to be viewed as a perpetual protest against all prayerlessness and irreligion.
(3) Here everything is to be done with the view of leading to prayer.
(4) Here, too, the salvation of the world, and whatever may be instrumentally necessary to that salvation, should be made the subject of prayer. (J. Harris, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Shall be accepted] A word is here lost out of the text: it is supplied from the Septuagint, yihyu, , “they shall be.” – Houbigant.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To my holy mountain; to my house, as it is explained in the following clause, which stood upon Mount Zion, largely so called, including Mount Moriah. Formerly the Gentiles neither had any desire to come thither, nor were admitted there; but now I will incline their hearts to come, and I will give them admission and free liberty to come into my church.
Make them joyful, by accepting their services, and comforting their hearts with the sense of my love, and pouring down all sorts of blessings upon them.
In my house of prayer; in my temple, in and towards which prayers are daily made and directed unto me, 1Ki 8:28,29.
Their sacrifices shall be accepted upon mine altar; they shall have as free access to my house and altar as the Jews themselves, and their services shall be as acceptable to me as theirs. Evangelical worship is here described under such expressions as agreed to the worship of God which then was in use, as it is Mal 1:11, and elsewhere. See also Rom 12:1; Heb 13:15.
Mine house shall be called an house of prayer for all people; Jews and Gentiles shall have equal freedom of access to my house, and shall there call upon my name. Possibly he may call it
a house of prayer, either to imply that prayer to God, whereof thanksgiving is a part, is a more considerable part of Gods worship than sacrifice, which being considered in itself is little valued by him, as he frequently declareth; or to signify that in the New Testament, when the Gentiles should be called, all other sacrifices should cease, except that of prayer, and such-like spiritual services; which also is confirmed from the nature of the thing. For seeing sacrifices were confined to the temple at Jerusalem, and it was impossible that all nations should resort thither to offer up Levitical sacrifices in such time and manner as God appointed, it was necessary upon supposition of the general conversion of the Gentiles, that that way of worship should be abolished, and such a way prescribed as they were capable of practicing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Even them (Eph2:11-13).
to my holymountainJerusalem, the seat of the Lord’s throne in His comingkingdom (Isa 2:2; Jer 3:17).
joyful (Ro5:11).
burnt offerings . . .sacrificesspiritual, of which the literal were types (Rom 12:1;Heb 13:15; 1Pe 2:5).
accepted (Eph1:6).
altar (Heb13:10), spiritually, the Cross of Christ, which sanctifies oursacrifices of prayer and praise.
house . . . for all peopleorrather, “peoples.” No longer restricted to onefavored people (Mal 1:11; Joh 4:21;Joh 4:23; 1Ti 2:8).To be fully realized at the second coming (Isa2:2-4). No longer literal, but spiritual sacrifice, namely,”prayer” shall be offered (Psa 141:2;Psa 51:17; Mal 1:11;Mat 21:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even them will I bring to my holy mountain,…. The church, called a “mountain” for its height, visibility, and immovableness; see Isa 2:2, especially for the latter; the true members of it being such who are interested in the unchangeable love of God, in the immovable grace of election, in the unalterable covenant of grace, are on the Rock Christ Jesus, and are secured by the favour and power of God; and it is called a “Holy One”, because in it holy men are, holy doctrines are preached, holy services performed, and the holy God, Father, Son, and Spirit, grant their presence: and hither the Lord “brings” his people; he shows them the way thither; he inclines their minds, and moves their wills, to come hither; he removes the objections that are in their way; he constrains them by his love; and he does it in a very distinguishing way, takes one of a city, and two of a family, and brings them hither; and he who says this is able to do it; and, when he has brought them there, will do for them as follows:
and make them joyful in my house of prayer; or “in the house of my prayer” p; not made by him, as say the Jews q; but where prayer is made unto him, and is acceptable with him; every man’s closet should be a place of private prayer; and every good man’s house a place of family prayer; but a church of God is a house where saints meet together, and jointly pray to the Lord: and here he makes them joyful; by hearing and answering their prayers; by granting his gracious presence; by discovering his love, and shedding it abroad in their hearts; by feeding them with his word and ordinances; by giving them views of Christ, his love and loveliness, fulness, grace, and righteousness: by favouring them with the consolations of his Spirit, and his gracious influences; and by showing them their interest in the blessings of grace and glory:
their burnt offerings and their sacrifices shall be accepted upon mine altar: which is Christ, who is not only the priest that offers up all the sacrifices of his people, but is also the altar on which they are offered up, Heb 13:10, and is the only One, and the most Holy One, which is greater than the gift, and sanctifies every gift that is upon it, and makes both the persons and the offerings of the Lord’s people acceptable unto God; for by these offerings and sacrifices are not meant legal but spiritual ones; good deeds, acts of beneficence, rightly performed, with which sacrifices God is well pleased; sacrifices of prayer and praise; and even the persons of saints themselves, their bodies and their souls, when presented, a holy, living, and acceptable sacrifice unto God, Heb 13:15, the prophet here speaks in figures, agreeably to his own time, as Calvin observes, when speaking of Gospel times; so he makes mention of the sabbath before, instead of the Lord’s day, or any time of worship under the Gospel dispensation:
for mine house shall be called a house of prayer for all people; Gentiles as well as Jews; the sons of the strangers, as others, are all welcome to the church of God, to come and worship, and pray to the Lord there, and that is in any place where the saints meet together; for holy hands may be lifted up everywhere, without wrath or doubting, 1Ti 2:8. The Jews apply this verse to the time when the son of David, the Messiah, shall come r.
p “in domo orationis meae”, V. L. Vatablus, Pagninus, Montanus, Vitringa. q T. Bab. Beracot, fol. 7. 1. r T. Bab. Megillah, fol. 18. 1.
Fuente: John Gill’s Exposition of the Entire Bible
7. These will I bring. By these modes of expression he describes what he had formerly stated, that foreigners who were formerly excluded from the Church of God, are called to it; so that henceforth the distinction between circumcision and uncircumcision shall be abolished. This cannot refer to proselytes, who were received into the number of God’s people by circumcision, for that would have been nothing new or uncommon; but he testifies that the grace of God shall be diffused throughout the whole world; and this cannot be accomplished without uniting the Gentiles to the Jews so as to form one body, which happened when the difference between circumcision and uncircumcision was taken out of the way. There is therefore nothing now to prevent Gentiles from ministering to God, seeing that they have been called into the temple, that is, into the assembly of believers. Not only so, but we saw a little before, that the priesthood is removed from the tribe of Levi, not only to the whole body of the people, but even to foreigners.
How strongly the Jews abhor this sentiment is well known; for, although they read these words of the Prophet, yet they reckon it to be utterly monstrous that the Gentiles should be called to this distinguished benefit of God which was especially intended for them. Yet the Prophet’s meaning is so plain, that it cannot without the greatest impudence be called in question. He extols this grace from the fruit which it yields; for true and perfect happiness is, to be reconciled to God and to enjoy his favor. We know, indeed, that wicked men indulge excessively in mirth; but that mirth is turned into gnashing of teeth, because the curse of God rests upon it. But God fills the hearts of believers with the most delightful joy, not only by showing that he is reconciled to them, but by the manifestation of his favor and kindness in their prosperity. Yet their highest joy is that which springs from “peace” of conscience, which Paul ascribes to “the kingdom of God,” (Rom 14:1) and which we enjoy when we are reconciled to God by Christ. (Rom 5:1)
Their burnt-offerings and sacrifices shall be acceptable. He promises that their sacrifices shall be acceptable to him, because all have been called on this condition, that they shall offer themselves and all that they have to God. By the word “sacrifices,” he means such spiritual worship of God as is enjoined in the Gospel; for the Prophet spoke in accordance with what was customary in his time, when the worship of God was wrapped up in a variety of ceremonies. But now, instead of sacrifices, we offer to God praises, thanksgivings, good works, and finally ourselves. When he declares that they shall be acceptable, let us not imagine that; this arises from their own value or excellence, but from God’s undeserved kindness; for he might justly reject them, if he looked at them in themselves. This ought to be a spur to excite in us a strong desire to worship God, when we see that our works, which are of no value, are accepted by God as if they had been pure sacrifices.
He adds, On my altar; because in no other manner could the sacrifices be acceptable to God than “on the altar,” by which “they were sanctified.” (Mat 23:19) Thus all that we offer will be polluted, if it be not “sanctified” by Christ, who is our altar.
For my house shall be called a house of prayer. Formerly the temple was appointed for the Jews alone, whom in an especial manner the Lord desired to call upon him; for, when Paul shows that the Jews have a superiority over the Gentiles, he says that λατρεία, that is, “the worship of God,” is theirs. (Rom 9:4) Thus by an extraordinary privilege, such as the rest of the nations were not permitted to enjoy, a temple was built among them. But now the distinction has been removed, and all men, to whatsoever nation or place they belong, are freely admitted into the temple, that is, into the house of God. This temple has been enlarged to such a degree, that it extends to every part of the whole world; for all nations have been called to the worship of God.
Here we have the manifest difference between the Law and the Gospel; for under the Law the true worship of God was observed by one nation only, for whose sake the temple was especially dedicated to him; but now all are freely admitted without distinction into the temple of God, that they may worship him purely in it, that is, everywhere. We must attend to the form of expression, which is customary and familiar to the Prophets, who employ, as we have already said, figures that correspond to their own age, and, under the name of “Sacrifices” and of “the Temple,” describe the pure worship of God. He paints the spiritual kingdom of Christ, under which we may everywhere “lift up pure hands,” (1Ti 2:8) and call upon God; and, as Christ saith, God is not now to be adored in that temple, but “the true worshippers worship him in spirit and in truth.” (Joh 4:24)
For this reason we see a fulfillment of this plain prophecy, namely, that “to all peoples the house of God hath become the house of prayer,” that all may “call upon him, Abba, Father,” (Rom 8:15; Gal 4:6) that is, in every language; that henceforth the Jews may not boast that they alone have God. Thus the prophets were under a necessity of accommodating their discourse to their own time, and to the ordinary services of religion, that they might be understood by all; for the time of full revelation was not yet come, but the worship of God was clothed with various figures. Yet undoubtedly the temple, which had been consecrated to the name of God, was actually his house; for he testified by Moses that he would be in all places where he made mention of his name, (Exo 20:24) and Solomon, at the dedication of the temple, said, “When they shall come to pray in this house, thou wilt hear in heaven, in thy habitation.” (1Kg 8:30) And accordingly Christ reproves the Jews for “turning his Father’s house into a den of robbers,” (Mat 21:13; Mar 11:17) and connects this passage with a passage in the book of the Prophet Jer 7:11
Christ calls the temple “the house of prayer,” with reference to that time when the Gospel had not yet been published; for although he was come, he was not yet known, and the ceremonies of the Law were not abolished. But when “the vail of the temple was rent,” (Mat 27:51) and pardon of sins was proclaimed, these applauses of the temple ceased along with other ceremonies; for God began to be everywhere called upon by “all peoples.”
Yet it must here be observed that we are called into the Church, in order that we may call on God; for in vain do they boast who neglect prayer and true calling upon God, and yet hold a place in the Church. In whatever place we are, therefore, let us not neglect this exercise of faith; for we learn from the words of Isaiah, as it is also said, (Psa 50:14) that this is the highest and most excellent sacrifice which God demands; so that the holiness of the temple consists in prayers being there offered continually.
Fuente: Calvin’s Complete Commentary
(7) Even them will I bring . . .The words foreshadow the breaking down of the middle wall of partition (Eph. 2:14). Every privilege of the Israelite worshipper is to belong also to the proselyte. It is perhaps assumed that the proselyte is circumcised. The development of truth is in such cases gradual, and it was left for St. Paul to complete the work of Isaiah (Rom. 2:26-29; Gal. 6:15).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 56:7 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.
Ver. 7. Even them will I bring unto my holy mountain, ] i.e., Into my Church, and Church assemblies. Query, Whether eunuchs and strangers were made partakers of all holy services in the second temple, according to the letter? Sure we are that that holy eunuch, Act 8:26-40 and the rest of the Gentiles, had and still have free admission under the gospel.
And will make them joyful in mine house of prayer.
Their burnt offerings and their sacrifices shall be accepted upon mine altar.
For mine house shall be called, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to = into. Some codices read “upon”.
holy. See note on Exo 3:5.
house of prayer. See quotation below. shall be accepted = for acceptance.
Mine house, &c. Quoted in Mat 21:13. Mar 11:17. Luk 19:46. Contrast “your house” (Mat 23:38).
people = peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
them will: Isa 2:2, Isa 2:3, Isa 66:19, Isa 66:20, Psa 2:6, Mic 4:1, Mic 4:2, Zec 8:3, Mal 1:11, Joh 12:20-26, Eph 2:11-13, Heb 12:22, 1Pe 1:1, 1Pe 1:2
their burnt: Rom 12:1, Heb 13:15, 1Pe 2:5
for mine: Mal 1:11, Mat 21:13, Mar 11:17, Luk 19:46, Joh 4:21-23, 1Ti 2:8
Reciprocal: Exo 28:38 – accepted Lev 1:4 – be accepted Ezr 8:36 – they furthered Psa 87:1 – the holy Isa 57:13 – my holy Isa 60:7 – they shall Isa 65:11 – my holy Jer 7:11 – this Jer 33:8 – General Jer 33:18 – General Jer 50:5 – in a Eze 20:40 – there shall Eze 34:26 – my hill Eze 44:7 – strangers Eze 47:22 – and to the strangers Dan 9:20 – for Mal 3:4 – the offering Rom 2:26 – General 2Co 5:9 – accepted Heb 12:28 – we may 2Pe 1:18 – the holy
Fuente: The Treasury of Scripture Knowledge
56:7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt {g} offerings and their sacrifices [shall be] accepted upon my altar; for my house shall be called an house of prayer for {h} all people.
(g) By this he means the spiritual service of God, to whom the faithful offer continual thanksgiving, yea themselves and all that they have, as a lively and acceptable sacrifice.
(h) Not only for the Jews, but for all others, Mat 21:13 .