Isaiah 56:4-7

CHARACTERISTICS AND PRIVILEGES OF GOD’S PEOPLE

Isaiah 56:4. 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 GOD’S PEOPLE.

1. Keeping the Sabbath. The day emphatically is the Lord’s, reminding us at once of creation and of redemption (Ephesians 2:11; Deuteronomy 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 (Micah 6:8). And to follow out this requirement we must “choose,” we must exercise an act of the will, and the gracious promise is (Psalms 110:3); and, once thus made willing, having our hearts enlarged, we run in the way of God’s commandments (Psalms 119:32; Romans 7:2; John 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 (Psalms 29:2; Jeremiah 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 (Jeremiah 31:31). 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” (Ezekiel 30:26; Jeremiah 50:4; Psalms 103:17).

4. Being joined to Him to serve Him, or minister to Him (Exodus 30:20; Exodus 35:19; 1 Chronicles 16:37; Revelation 1:6; Jeremiah 1:5; Isaiah 44:5; 1 Corinthians 6:17; John 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 (Exodus 34:5; Psalms 34:3; Psalms 5:11). It is to have the enmity of the carnal mind slain, &c. (Romans 8:7; Ephesians 2:16; Isaiah 57:19; Galatians 5:6; Galatians 6:15; 1 Corinthians 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 (Numbers 4:47; Numbers 18:6; Numbers 8:11; Leviticus 25:55; Psalms 72:11; Psalms 2:11; Titus 2:11).

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 (Isaiah 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 (Deuteronomy 33:1).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 (Zechariah 3:7; Ezekiel 21:19); the very “name” that the priests were wont to bear are made theirs (Revelation 1:6; John 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 (John 1:12; Galatians 4:6; Romans 8:16; 1 Peter 1:23). 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” (1 Samuel 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 (John 14:27; Revelation 2:17). And most largely on the separation of the soul from the body (Philippians 1:21; 1 Corinthians 2:9; 2 Timothy 4:7; Revelation 3:21); and on the body being raised up incorruptible from the grave (1 Corinthians 15:42; Philippians 3:20; 2 Corinthians 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. (Isaiah 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 (1 Corinthians 15:41; Daniel 12:3; 1 John 3:3).

2. Joy in the sanctuary (Isaiah 56:7). Great was the joy of the Jew when he went up to “Zion, the city of solemnities” (Isaiah 33:20), and was introduced to the pure worship and high festivals of the God of his fathers (Psalms 122:1; Psalms 122:6; Psalms 42:1). 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” (2 Corinthians 3:8; 2 Corinthians 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 (Isaiah 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 (Ephesians 4:11). Prayers and thanksgivings, &c., are in the place of “burnt-offerings” and “sacrifices” (Psalms 4:5; Psalms 51:15; Hosea 14:2; Malachi 1:11; Hebrews 13:15; 1 Peter 2:5; Revelation 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 (Exodus 20:24; John 4:21; Isaiah 2:2).—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

Isaiah 56:6. 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 (Numbers 15:14). 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 (Ephesians 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 (Isaiah 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 (Ephesians 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 (Hebrews 10:21). The temple is not a theatre for display, &c., but a house of prayer (1 Timothy 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

Isaiah 56:6. Every one that keepeth the Sabbath, &c. [1725]

[1725] See Outlines on Isaiah 56:2; Isaiah 58:13.

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 (Exodus 16:22, 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

Isaiah 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

Isaiah 56:7. I will make them joyful in My house of prayer.

I. The persons to whom the text refers (Isaiah 56:2).

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 (Romans 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.