John Calvin Commentary Isaiah 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 my house shall be called a house of prayer for all peoples." — Isaiah 56:7 (ASV)

These will I bring. By these modes of expression, he describes what he had formerly stated: that foreigners who were previously excluded from the Church of God are called to it, so that from now on the distinction between circumcision and uncircumcision will be abolished. This cannot refer to proselytes, who were received into the number of God’s people by circumcision, because that would have been nothing new or uncommon. Instead, he testifies that the grace of God will be spread throughout the whole world. This cannot be accomplished without uniting the Gentiles with the Jews so as to form one body, which happened when the difference between circumcision and uncircumcision was removed.

Therefore, there is nothing now to prevent Gentiles from ministering to God, since they have been called into the temple, that is, into the assembly of believers. Not only so, but we saw a little earlier 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, they still consider 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 be questioned without the greatest impudence.

He praises this grace because of the fruit it yields, for true and perfect happiness is to be reconciled to God and to enjoy his favor. We know, indeed, that wicked people indulge excessively in merriment; but that merriment 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 (Romans 14:1–7), and which we enjoy when we are reconciled to God by Christ (Romans 5:1).

Their burnt-offerings and sacrifices shall be acceptable. He promises that their sacrifices will be acceptable to him, because all have been called on this condition: that they will offer themselves and all that they have to God. By the word sacrifices, he means such spiritual worship of God as is commanded in the Gospel, for the Prophet spoke in accordance with the customs of 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 will be acceptable, let us not imagine that this arises from their own value or excellence; rather, it comes from God’s undeserved kindness, for he might justly reject them if he looked at them in themselves. This ought to be an encouragement to stir 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 way could the sacrifices be acceptable to God than on the altar, by which they were sanctified (Matthew 23:19). Thus, all that we offer will be polluted if it is 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 a special way 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 (Romans 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 people, to whatever 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 clear difference between the Law and the Gospel. Under the Law, the true worship of God was observed by one nation only, for whom 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 pay attention 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 depicts the spiritual kingdom of Christ, under which we may everywhere lift up pure hands (1 Timothy 2:8) and call upon God. As Christ says, God is not now to be adored in that temple, but the true worshippers worship him in spirit and in truth (John 4:24).

For this reason, we see a fulfillment of this plain prophecy: namely, that to all peoples the house of God has become the house of prayer, that all may call upon him, Abba, Father (Romans 8:15; Galatians 4:6), that is, in every language, so that from now on the Jews may not boast that they alone have God.

Thus, the prophets were under the necessity of adapting their discourse to their own time and to the ordinary services of religion, so that they might be understood by all. For the time of full revelation had 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 (Exodus 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 (1 Kings 8:30). Accordingly, Christ reproves the Jews for turning his Father’s house into a den of robbers (Matthew 21:13; Mark 11:17), and connects this passage with a passage in the book of the Prophet Jeremiah 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 had come, he was not yet known, and the ceremonies of the Law were not abolished. But when the vail of the temple was rent (Matthew 27:51) and pardon of sins was proclaimed, these praises 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 so that we may call on God; for those boast in vain 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 (Psalms 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 offered there continually.