Teks -- Isaiah 56:7 (NET)

56:7 I will bring them to my holy mountain; I will make them happy in the temple where people pray to me. Their burnt offerings and sacrifices will be accepted on my altar, for my temple will be known as a temple where all nations may pray.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 56:7 - Mountain

To my house, which stood upon mount Zion.

Wesley: Isa 56:7 - Joyful

By accepting their services, and comforting their hearts with the sense of my love.

Wesley: Isa 56:7 - Accepted

They shall have as free access to mine house and altar, as the Jews themselves, and their services shall be as acceptable to me. Evangelical worship is here described under such expressions as agreed to the worship of God which then was in use.

JFB: Isa 56:7 - Even them

(Eph 2:11-13).

JFB: Isa 56:7 - to my holy mountain

Jerusalem, the seat of the Lord's throne in His coming kingdom (Isa 2:2; Jer 3:17).

JFB: Isa 56:7 - joyful

(Rom 5:11).

JFB: Isa 56:7 - burnt offerings . . . sacrifices

Spiritual, of which the literal were types (Rom 12:1; Heb 13:15; 1Pe 2:5).

JFB: Isa 56:7 - accepted

(Eph 1:6).

JFB: Isa 56:7 - altar

(Heb 13:10), spiritually, the Cross of Christ, which sanctifies our sacrifices of prayer and praise.

JFB: Isa 56:7 - house . . . for all people

Or rather, "peoples." No longer restricted to one favored people (Mal 1:11; Joh 4:21, Joh 4:23; 1Ti 2:8). To be fully realized at the second coming (Isa 2:2-4). No longer literal, but spiritual sacrifice, namely, "prayer" shall be offered (Psa 141:2; Psa 51:17; Mal 1:11; Mat 21:13).

Clarke: Isa 56:7 - Shall be accepted

Shall be accepted - A word is here lost out of the text: it is supplied from the Septuagint, יהיו yihyu , εσονται, "they shall be."- Houbigant.

Calvin: Isa 56:7 - These will I bring // Their burnt-offerings and sacrifices shall be acceptable // For my house shall be called a house of prayer

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.

Defender: Isa 56:7 - house of prayer

It is sinful to corrupt a temple or other building intended for spiritual ministries into places of commerce or pleasure. Christ quoted this verse when He cast the money changers out of the temple (Mat 21:13; Mar 11:17; Luk 19:46)."

TSK: Isa 56:7 - them will // their burnt // for mine

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 56:7 - To my holy mountain // Make them joyful // In my house of prayer // Their sacrifices shall be accepted upon mine altar // Mine house shall be called an house of prayer for all people // a house of prayer

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 God’ s 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.

Haydock: Isa 56:7 - Prayer

Prayer. So the temple is justly styled. (Haydock) ---

This shall be open to all nations. After the captivity, the Jews condescended to let the Gentiles have a court, and they even suffered some princes to go into the court of the priests, 2 Machabees iii. 33. Physcon wished to penetrate into the inner sanctuary, (3 Machabees; Ecclesiasticus l.) which could not be granted.

Gill: 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 a house of prayer for all people

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.