For Yahweh says, “To the eunuchs who keep my Sabbaths, choose the things that please me, and hold fast to my covenant,
Parallel Translations
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For Yahweh says, “To the eunuchs who keep my Sabbaths, choose the things that please me, and hold fast to my covenant,
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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;
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For thus saith the LORD concerning the eunuchs that keep My sabbaths, and choose the things that please Me, and hold fast by My covenant:
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to Isaiah 56:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Joshua 24:15 If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
- Psalms 119:111 I have taken your testimonies as a heritage forever, for they are the joy of my heart.
- Isaiah 27:5 Or else let him take hold of my strength, that he may make peace with me. Let him make peace with me.”
- Luke 10:42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”
- 2 Samuel 23:5 Isn’t my house so with God? Yet he has made with me an everlasting covenant, ordered in all things, and sure, for it is all my salvation, and all my desire, although he doesn’t make it grow.
- Isaiah 56:6 Also the foreigners who join themselves to Yahweh to serve him, and to love Yahweh’s name, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant,
- Isaiah 55:3 Turn your ear, and come to me. Hear, and your soul will live. I will make an everlasting covenant with you, even the sure mercies of David.
- Isaiah 56:2 Blessed is the man who does this, and the son of man who holds it fast; who keeps the Sabbath without profaning it and keeps his hand from doing any evil.”
- Jeremiah 50:5 They will inquire concerning Zion with their faces turned toward it, saying, ‘Come, and join yourselves to Yahweh in an everlasting covenant that will not be forgotten.’
- Hebrews 6:17 In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath,
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Isa 56:4 For thus saith the LORD unto the…
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}
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That keep my Sabbaths.] Which whoso do not are worthily deemed to have no true goodness in them at all.
And choose the things that please me.] Choose them upon mature deliberation and good advice; as Moses did; {Heb 11:25} by a free election, {as Psa 119:30} so showing themselves wise eunuchs, such as have their name παρα το ευ νουν εχειν, as Scaliger deriveth it - i.e., well-minded men, egregie cordati homines, {a}
And take hold of my covenant.] By a lively faith which is said to have two hands, one wherewith she layeth hold on Christ, and another whereby she giveth up herself unto him, and although the devil rap her on the fingers for so doing, yet she is resolute and holds her own.
{a} Ennius.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Choose the things that please me; that observe my…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For thus saith the Lord unto the eunuchs that…
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:
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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, Sa2 23:5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Take hold - That stedfastly keep the conditions of…
Take hold - That stedfastly keep the conditions of my covenant.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain For thus saith the Lord unto the eunuchs -…
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).
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Eunuchs. It was ignominious to have no children among…
Eunuchs. It was ignominious to have no children among the Jews, as the propagation of the true religion depended much on their numbers. But now, since the Church is gathered from all nations, virginity is preferable to marriage, and those who keep the sabbath, or all the commandments, and choose this state freely, will receive greater glory than the other sons and daughters of God. Against this plain meaning, P. Martyr (de Cœlib.) asserts that God prefers eunuchs only because before those who transgress the law. But he gives them a place better than his other sons, &c.! Protestants (Bib. 1603) understand that eunuchs shall be called after (or according to) God’s people, and be of the same religion, which implies no preference at all. They add, therefore, yea, under Christ the dignity of the faithful shall be greater than the Jews were at that time; as if the comparison were between God’s servants before and after Christ, and not between eunuchs and such as have children. How much better is it for us to follow the holy Fathers, who hence commend those who make a vow of perpetual chastity? They shall possess an excellent dignity among the angels. (St. Basil, virg.) --- The rewards of continency are great, eximia. (St. Cyril of Alexandria, hic.) --- "In the eternal mansion they are preferred before children." (St. Gregory, past. iii. 29., &c.) (Worthington) --- Such spiritual eunuchs, as St. John the evangelist, are meant. "He hath chosen what the Lord would, that he should offer more than was commanded....He who is an eunuch, and performs all that is prescribed, shall have....the best place, so that he shall be a tower, and occupy the rank of a priest, and instead of children of the flesh, shall have many spiritual children." (St. Jerome) (Haydock) --- The law excluded eunuchs from the Church, Deuteronomy xxiii. 1. But under the gospel, they may enter heaven, Matthew xix., and 1 Corinthians vii. 32., &c. Daniel (i. 3.) and his companions were eunuchs, yet in high estimation; and virtuous eunuchs are commended, Wisdom iii. 13. (Calmet) --- Choose. Observing the commandments and counsels, like religious men. (Menochius) --- Those who choose to do more than is commanded, will have a greater reward. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain please me--sacrifice their own pleasure to mine.
please me--sacrifice their own pleasure to mine.
take hold--so "layeth hold" (see on Isa 56:2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4, 5. A name better than of sons —…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4, 5. In spite of his disability the God-fearing…
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.
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hold fast (as Isa_56:2) my covenant] by conscientious obedience.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The eunuchs that... take hold of my covenant. The…
The eunuchs that... take hold of my covenant. The law of Deu_23:1 shall be abrogated under the new condition of things, for such as "take hold of God"s covenant.
Vers. 4-6. Disabled ones sharing Divine blessings.
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From the points of view of the earlier Judaism, eunuchs and strangers were persons placed under special disability. Neither could take full share in national or sanctuary privileges. (Deu_23:1-8) To understand the feeling towards eunuchs we must remember the two prevailing ideas among the Jews, which made offspring seem so desirable.
1. A man found a sort of quasi-immortality in the feeling that he would live over again in his children.
2. It was possible to any Jewish parents that they might be progenitors of the promised Messiah. Eunuchs were persons who, either by reason of physical infirmity or cruel custom, could not have children born to them. They were despised because of their infirmity. The prophet assures such that the new spiritual kingdom of Messiah would have room for them, and gather them, as well as the foreigners and strangers, into its embrace, and even put special honour on them if they were found men of faith. "The prophet"s whole conception of the Gentiles in relation to the religion of Israel is unexampled in the Old Testament for its admirable width, depth, and grandeur." The term "dry tree" is still a phrase used in the East of a person of either sex who has no children. Roberts, writing of Hindoo customs, says, People without posterity, of both sexes, are called dry trees; which, strictly speaking, means they are dead, having neither sap, nor leaves, nor fruit." Matthew Arnold says, "It must be remembered that, attached to a great Eastern court like that of Babylon, were a multitude of eunuchs, some of whom had perhaps adopted the religion of Israel. It is probable, also, that some of the Jewish youths were taken for the court service as eunuchs, and their countrymen would afterwards have been likely to abhor them on that account." These considerations will enable us the better to feel the exquisite tenderness and mercifulness of this passage.
The general topic suggested is the gracious way in which the gospel kingdom embraces all the disabled. This may be illustrated from
I THOSE UNDER PHYSICAL DISABILITIES.
II THOSE UNDER RACE-DISABILITIES.
III THOSE UNDER SOCIAL DISABILITIES.
IV THOSE UNDER MENTAL DISABILITIES.
V THOSE UNDER DISABILITIES FROM PAST EVIL LIVING.
Christ"s salvation is for man as man. In his kingdom there are found black and white, bond and free. Its gate is open to whosoever will. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For thus saith the Lord
Isa_56:4-7
For thus saith the Lord
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_56:4-7. For thus saith the Lord unto the eunuchs…
CHARACTERISTICS AND PRIVILEGES OF GOD’S PEOPLE
Isa_56:4-7. For thus saith the Lord unto the eunuchs that keep My Sabbaths, &c.
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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 GOD’S PEOPLE.
1. Keeping the Sabbath. The day emphatically is the Lord’s, 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 God’s commandments (Psa_119:32; Rom_7:2; Joh_4:34). Implies the obeying of God’s 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 GOD’S PEOPLE.
1. Incorporation with His Church—admittance 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 Lord’s 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 fame—the strong desire of worldly immortality. God’s 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 God’s 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 Lord’s 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 God’s 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 nations”—a 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. 177–228.
I. The nature of Gospel privilege. A place in God’s 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 King’s readiness to pardon; an invitation to partake of a feast on compliance with the conditions of the invitation. Man is to take hold of God’s 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 believer’s 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 Christ’s 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 world’s influence, and purifying the heart by communion with the Holy One. Let all such as desire to come into God’s 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 God’s 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 covenant—accepting—agreeing to it.
2. Those which relate to God as the Governor of the world. His servants—walk by His laws—keep 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. 305–307.
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 dispensation—promises 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 RELIGION—a 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 temple—erected not for preaching, but for worship. Everything in the furniture and in the service of the temple to encourage prayer. So in our worship—the 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 Christ’s 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 nature’s 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 hope—God’s 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 Lord’s 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 IT—diverting 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 gathered—sent 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, nature’s 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 admire—so 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. God’s 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 GOD’S 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 God’s house—the Temple—every 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 them—meets, 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 GOD’S 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. God’s people there; God’s ministering servants there; God Himself there—Father, 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 “joy”—abundant, Divine, heavenly, everlasting.
2. The preciousness of God’s 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. 384–386.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 in my house and within my walls
in my house and within my walls
These two phrases mean the same thing. AT: "inside the walls of my temple" (See: Doublet)
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that will never be cut off
This can be stated in active form. AT: "that will never end" or "that will never be forgotten" (See: Active or Passive)
translationWords
Yahweh
eunuch
Sabbath
covenant
house of God
eternity
cut off
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 56:4 The Sabbath is a sign of the covenant…
56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.