“What are the multitude of your sacrifices to me?”, says Yahweh. “I have had enough of the burnt offerings of rams and the fat of fed animals. I don’t delight in the blood of bulls, or of lambs, or of male goats.
When you come to appear before me, who has required this at your hand, to trample my courts?
Bring no more vain offerings. Incense is an abomination to me. New moons, Sabbaths, and convocations: I can’t stand evil assemblies.
My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them.
When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood.
Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil.
Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
Geneva Bible translators 1599 · Public Domain On vv11, 13, 14, 15, 16, 17 Although God commanded these sacrifices for a time, as…
Although God commanded these sacrifices for a time, as aids and exercises of their faith: yet because the people had not faith nor repentance, God detesteth them, Ps. 50:13; Jer. 6:20; Amos 5:22; Mic. 6:7.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–17 Isa 1:11 To what purpose [is] the multitude of…
Isa 1:11 To what purpose [is] the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.
Ver. 11. To what purpose is the multitude of your sacrifices.] All which, without faith and devotion, are no better than mere hypocrisy and illusion. It is, saith Oecolampadius, as if one should present his prince with many carts laden with dirt, or as if good meat well cooked should be brought to table by a nasty sloven, who hath been tumbling in a jakes. They are your sacrifices and not mine, and though many and costly, yet I abhor such sacrificing Sodomites as you are, neither shall you be a button the better for your pompous hecatomb {a} and holocausts. {b} Your devotions are placed more in the massy materiality than inward purity, and therefore rejected. Go ye and learn what that is, "I will have mercy, - so faith, repentance, new obedience, - and not sacrifice." {Mat 9:13} You stick in the bark, rest in the work done; your piety is potius in labris quam in fibris nata - a mere outside, shells, nut kernels, shows, and pageants, not heart workings, &c. Una Dei est, purum, gratissima victima, pectus.
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Into full of the burnt offerings.] I am even cloyed and loathed with the sight of them.
And of the fat of fed beasts.] Though ye bring the very best of the best, yet you do worse than lose your labour, cast away your cost, for therein ye commit sin. {Pro 15:8} Displeasing service is double dishonour, Deus homines istis, ut vocant, meritis praefidentes aversatur.
I delight not in the blood of bullocks, &c.] He "that killeth an ox," unless withal he kill his corruptions, "is as if he slew a man. He that sacrificeth a lamb, as if he cut off a dog’s neck," &c. {Isa 66:3} Those miscreants in Micah who offered largely for a licence to live as they list, are rejected with scorn. {Mic 6:7}
{a} A great public sacrifice (properly of a hundred oxen) among the ancient Greeks and Romans, and hence extended to the religious sacrifices of other nations; a large number of animals offered or set apart for a sacrifice.
{b} A sacrifice wholly consumed by fire; a whole burnt offering.
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 On vv11, 12, 13, 15, 16, 17 To what purpose? they are vain and useless, being…
To what purpose? they are vain and useless, being neither accepted by me, nor beneficial to you.
Unto me, who am a Spirit, and therefore cannot be satisfied with such carnal oblations, but expect to be worshipped in spirit and truth, and to have your hearts and lives, as well as, your bodies and sacrifices, presented unto me.
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I am full of the burnt-offerings; I am glutted with them, and therefore loathe them.
The blood; he mentions the fat and blood, because these were in a peculiar manner reserved for God, Lev 3:15,16; 17:11, to intimate that even the best of their sacrifices were rejected by him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v16 Though God had rejected their services as insufficient to…
Though God had rejected their services as insufficient to atone for their sins while they persisted in them, yet he does not reject them as in a hopeless condition, but here calls upon them to forsake their sins, which hindered the acceptance of their services, and then all would be well. Let them not say that God picked quarrels with them; no, he proposes a method of reconciliation. Observe here,
I. A call to repentance and reformation: "If you would have your sacrifices accepted, and your prayers answered, you must begin your work at the right end: Be converted to my law" (so the Chaldee begins this exhortation), "make conscience of second-table duties, else expect not to be accepted in the acts of your devotion." As justice and charity will never atone for atheism and profaneness, so prayers and sacrifices will never atone for fraud and oppression; for righteousness towards men is as much a branch of pure religion as religion towards God is a branch of universal righteousness.
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1. They must cease to do evil, must do no more wrong, shed no more innocent blood. This is the meaning of washing themselves and making themselves clean, Isa 1:16. It is not only sorrowing for the sin they had committed, but breaking off the practice of it for the future, and mortifying all those vicious affections and dispositions which inclined them to it. Sin is defiling to the soul. Our business is to wash ourselves from it by repenting of it and turning from it to God. We must put away not only that evil of our doings which is before the eye of the world, by refraining from the gross acts of sin, but that which is before God's eyes, the roots and habits of sin, that are in our hearts; these must be crushed and mortified.
2. They must learn to do well. This was necessary to the completing of their repentance. Note, It is not enough that we cease to do evil, but we must learn to do well. (1.) We must be doing, not cease to do evil and then stand idle. (2.) We must be doing good, the good which the Lord our God requires and which will turn to a good account. (3.) We must do it well, in a right manner and for a right end; and, (4.) We must learn to do well; we must take pains to get the knowledge of our duty, be inquisitive concerning it, in care about it, and accustom ourselves to it, that we may readily turn our hands to our work and become masters of this holy art of doing well. He urges them particularly to those instances of well-doing wherein they had been defective, to second-table duties: "Seek judgment; enquire what is right, that you may do it; be solicitous to be found in the way of your duty, and do not walk carelessly. Seek opportunities of doing good: Relieve the oppressed, those whom you yourselves have oppressed; ease them of their burdens, Isa 58:6. You, that have power in your hands, use it for the relief of those whom others do oppress, for that is your business. Avenge those that suffer wrong, in a special manner concerning yourselves for the fatherless and the widow, whom, because they are weak and helpless, proud men trample upon and abuse; do you appear for them at the bar, on the bench, as there is occasion. Speak for those that know not how to speak for themselves and that have not wherewithal to gratify you for your kindness." Note, We are truly honouring God when we are doing good in the world; and acts of justice and charity are more pleasing to him than all burnt-offerings and sacrifices.
II. A demonstration, at the bar of right reason, of the equity of God's proceedings with them: "Come now, and let us reason together (Isa 1:18); while your hands are full of blood I will have nothing to do with you, though you bring me a multitude of sacrifices; but if you wash, and make yourselves clean, you are welcome to draw nigh to me; come now, and let us talk the matter over." Note, Those, and those only, that break off their league with sin, shall be welcome into covenant and communion with God; he says, Come now, who before forbade them his courts. See Jam 4:8. Or rather thus: There were those among them who looked upon themselves as affronted by the slights God put upon the multitude of their sacrifices, as ch. 58:3, Wherefore have we fasted (say they) and thou seest not? They represented God as a hard Master, whom it was impossible to please. "Come," says God, "let us debate the matter fairly, and I doubt not but to make it out that my ways are equal, but yours are unequal," Eze 18:25. Note, Religion has reason on its side; there is all the reason in the world why we should do as God would have us do. The God of heaven condescends to reason the case with those that contradict him and find fault with his proceedings; for he will be justified when he speaks, Psa 51:4. The case needs only to be stated (as it is here very fairly) and it will determine itself. God shows here upon what terms they stood (as he does, Eze 18:21-24; Eze 33:18, Eze 33:19) and then leaves it to them to judge whether these terms are not fair and reasonable.
1. They could not in reason expect any more then, if they repented and reformed. they should be restored to God's favour, notwithstanding their former provocations. "This you may expect," says God, and it is very kind; who could have the face to desire it upon any other terms? (1.) It is very little that is required, "only that you be willing and obedient, that you consent to obey" (so some read it), "that you subject your wills to the will of God, acquiesce in that, and give up yourselves in all things to be ruled by him who is infinitely wise and good" Here is no penance imposed for their former stubbornness, nor the yoke made heavier or bound harder on their necks; only, "Whereas hitherto you have been perverse and refractory, and would not comply with that which was for your own good, now be tractable, be governable" He does not say, "If you be perfectly obedient," but, "If you be willingly so;" for, if there be a willing mind, it is accepted. (2.) That is very great which is promised hereupon. [1.] That all their sins should be pardoned to them, and should not be mentioned against them. "Though they be as red as scarlet and crimson, though you lie under the guilt of blood, yet, upon your repentance, even that shall be forgiven you, and you shall appear in the sight of God as white as snow." Note, The greatest sinners, if they truly repent, shall have their sins forgiven them, and so have their consciences pacified and purified. Though our sins have been as scarlet and crimson, as deep dye, a double dye, first in the wool of original corruption and afterwards in the many threads of actual transgression - though we have been often dipped, by our many backslidings, into sin, and though we have lain long soaking in it, as the cloth does in the scarlet dye, yet pardoning mercy will thoroughly discharge the stain, and, being by it purged as with hyssop, we shall be clean, Psa 51:7. If we make ourselves clean by repentance and reformation (Isa 1:16), God will make us white by a full remission. [2.] That they should have all the happiness and comfort they could desire. "Be but willing and obedient, and you shall eat the good of the land, the land of promise; you shall have all the blessings of the new covenant, of the heavenly Canaan, all the good of the land." Those that go on in sin, though they may dwell in a good land, cannot with any comfort eat the good of it; guilt embitters all; but, if sin be pardoned, creature-comforts become comforts indeed.
2. They could not in reason expect any other than that, if they continued obstinate in their disobedience, they should be abandoned to ruin, and the sentence of the law should be executed upon them; what can be more just? (Isa 1:20); "If you refuse and rebel, if you continue to rebel against the divine government and refuse the offers of the divine grace, you shall be devoured with the sword, with the sword of your enemies, which shall be commissioned to destroy you - with the sword of God's justice, his wrath, and vengeance, which shall be drawn against you; for this is that which the mouth of the Lord has spoken, and which he will make good, for the maintaining of his own honour." Note, Those that will not be governed by God's sceptre will certainly and justly be devoured by his sword.
"And now life and death, good and evil, are thus set before you. Come, and let us reason together. What have you to object against the equity of this, or against complying with God's terms?"
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–17 To what purpose is the multitude of your sacrifices…
To what purpose is the multitude of your sacrifices unto me? saith the Lord,.... These people, though they neglected the weightier matters of the law, and the more substantial duties of religion, as did the Scribes and Pharisees in Christ's time, Mat 23:23 yet were very diligent in the observance of the ceremonial law, and repeated their sacrifices almost without number, on which they placed all their trust and dependence; wherefore, to take off their confidence in these things, the Lord observes to them the unprofitableness of them; they could be of no avail to them, for they could not expiate their sins, or atone for them; and they could not be profitable to God, for he had no need of them; see Psa 50:10.
I am full of the burnt offerings of rams, and the fat of fed beasts; to the loathing of them, and therefore would no more eat their flesh, and drink their blood, or accept of them in sacrifice, Psa 50:13 "rams" were used for burnt offerings, Exo 29:18, Lev 1:10 and the fat of any creature offered in sacrifice was burnt, and forbidden to be eaten by men, Lev 1:8, Lev 1:15.
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and I delight not in the blood of bullocks, or of lambs, or of he goats: as he did in moral services, in acts of beneficence and mercy, and in sacrifices of praise and thanksgiving, Sa1 15:22, Hos 6:6 much less did he delight in the sacrifices of these creatures, as offered by such wicked hands and without faith in the blood and sacrifice of Christ; and still less when these were superseded and abrogated by Christ; for this prophecy belongs to the times of the apostles, as appears from Isa 1:9 see Psa 40:6. The several creatures mentioned were used in sacrifice, and their blood was sprinkled round about the altar, Lev 3:2 and before the vail, Lev 4:6.
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 On vv12, 13, 15, 16, 17 To appear - Upon the three solemn feasts, or…
To appear - Upon the three solemn feasts, or upon other occasions. Who required - The thing I commanded, was not only, nor chiefly, that you should offer external sacrifices, but that you should do it with true repentance, with faith in my promises, and sincere resolutions of devoting yourselves to my service.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 12, 13, 15, 16, 17 Verse 11. To what purpose, c. - "What have…
Verse 11. To what purpose, c. - "What have I to do."] The prophet Amos has expressed the same sentiments with great elegance: -
"I hate, I despise your feasts
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And I will not delight in the odour of your
solemnities:
Though ye offer unto me burnt-offerings
And your meat-offerings, I will not accept:
Neither will I regard the peace-offerings of
your fatlings.
Take away from me the noise of your songs;
And the melody of your viols I will not hear.
But let judgment roll down like waters;
And righteousness like a mighty stream."
Am 5:21-24.
So has Persius; see Sat. ii. v. 71-75: -
"Quin damus id Superis, de magna quod dare lanae," c.
The two or three last pages of Plato's Euthyphro contain the same idea. Sacrifices and prayers are not profitable to the offerer, nor acceptable to the gods, unless accompanied with an upright life.
Ver. 11. The fat of fed beasts, &c.] The fat and the blood are particularly mentioned, because these were in all sacrifices set apart to God. The fat was always burnt upon the altar, and the blood was partly sprinkled, differently on different occasions, and partly poured out at the bottom of the altar. See Le 4:5-7; Le 4:16-18; Le 4:25; Le 4:30; Le 4:34.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 13, 15, 16 Isa 1:11-12. To what purpose, &c., your sacrifices unto…
Isa 1:11-12. To what purpose, &c., your sacrifices unto me? — Who am a Spirit, and therefore cannot be satisfied with such carnal oblations, but expect to be worshipped in spirit and in truth, and to have your hearts and lives, as well as your bodies and sacrifices, presented unto me. I delight not in the blood, &c. — He mentions the fat and blood, because these were, in a peculiar manner, reserved for God, to intimate that even the best of their sacrifices were rejected by him. The prophets often speak of the ceremonies of Moses’s law as of no value, without that inward purity, and true spiritual worship, and devotedness to God, which were signified by them. This was a very proper method to prepare the minds of the Jews for the reception of the gospel, by which those ceremonies were to be abolished. When ye come to appear before me — Upon the three solemn feasts, or upon other occasions. Who hath required this at your hand? — The thing I commanded was not only, nor chiefly, that you should offer external sacrifices, but that you should do it with true repentance, with faith in my promises, and sincere resolutions of devoting yourselves to my service.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–17 To what purpose - לי למה lâmâh lı̂y. ‘What…
To what purpose - לי למה lâmâh lı̂y. ‘What is it to me; or what profit or pleasure can I have in them?’ God here replies to an objection which might be urged by the Jews to the representation which had been made of their guilt. The objection would be, that they were strict in the duties of their religion, and that they even abounded in offering victims of sacrifice. God replies in this and the following verses, that all this would be of no use, and would meet with no acceptance, unless it were the offering of the heart. He demanded righteousness; and without that, all external offerings would be vain. The same sentiment often occurs in the Old Testament.
Hath Jehovah as great delight in burnt-offerings and sacrifices
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As in obeying the voice of the Lord?
Behold, to obey is better than sacrifice,
And to hearken than the fat of rams.
1Sa 15:22.
To what purpose shall frankincense be brought unto me from Sabah?
Or the rich aromatic reed from a far country?
Your burnt-offerings are not acceptable,
Nor your sacrifices pleasant unto me.
Jer 6:20. Blaney.
For I desired mercy and not sacrifice;
And the knowledge of God more than burnt-offerings.
Hos 6:6.
I hate, I despise your solemn feast days,
And I will not smell in your solemn assemblies;
Though ye offer me your burnt-offerings,
And your meat-offerings
I will not accept them;
Neither will I regard the thank-offerings of your fat beasts.
Take thou away from me the noise of thy songs;
For I will not hear the melody of thy viols.
But let judgment run down as waters,
And righteousness as a mighty stream.
Amo 5:21-24.
Is the multitude - There was no deficiency in the amount of offerings. It was admitted that they complied in this respect with the requirements of the law; and that they offered an abundance of sacrifices, so numerous as to be called a multitude - רב rôb, a vast number. Hypocrites abound in outward religious observances just in proportion to their neglect of the spiritual requirements of God’s word; compare Mat 23:23.
Your sacrifices - זבחיכב zibechēykeb, from זבח zâbach, to slay; especially to slay for sacrifice. The word used here denotes any sacrifice which was made by blood; but is distinguished from the burnt-offering from the fat, that this was not entirely consumed. It is applied to the sin-offering, trespass-offering, thank-offering. The word also stands opposed to the offerings which were made without blood מנחה minchāh. Any offering that consisted in an animal that was slain came under this general denomination of sacrifice, Exo 10:25; Lev 17:8; Num 15:5.
burnt-offerings - עלות 'olôth, from עלה ‛âlâh, to go up, ascend. It is applied to a sacrifice that was wholly consumed, or made to ascend on an altar. It corresponds to the Greek ὁλόκαυστον holokauston, that which is entirely consumed. Such offerings abounded among the Hebrews. The burnt-offering was wholly consumed on the altar, excepting the skin and the blood. The blood was sprinkled round the altar, and the other parts of the animal which was slain, were laid upon the altar and entirely burned; see Lev. 1. This was commonly a voluntary offering; and this shows their zeal to comply with the external forms of religion.
I am full - שׂבעתי s'âba‛etı̂y, I am satiated. The word is usually applied to food and drink, denoting satisfaction, or satiety. It is used here with great force, denoting that their offerings had been so numerous and so incessant, that God was satiated with them. It means that he was weary, tired, disgusted with them. Thus, in Job 7:4 : ‘I am full - שׂבעתי s'âba‛etı̂y - of tossings to and fro unto the dawning of the day.’ Pro 25:17 :
Withdraw thy foot from thy neighbor’s house,
Lest he be weary (Hebrew full) of thee, and hate thee.
Fat ... - They were required to offer, not the lame, or the diseased Deu 15:21; Deu 17:1; Lev 23:12; Mal 1:7-8; and God admits here that they had externally complied with this requirement. The fat was burned on the altar.
I delight not - That is; I delight; not in them when offered without the heart; or I delight not in them in comparison with works of righteousness; see Amo 5:21-24; Ps. 4:9-13; Psa 51:16-19.
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 On vv11, 14, 16 Victims. Without piety, they are useless. God tolerated bloody…
Victims. Without piety, they are useless. God tolerated bloody victims to withdraw the people from idolatry, but he often shewed that they were not of much importance, in order that they might be brought to offer the sacrifice of the new law, which eminently includes all the rest. (St. Jerome) (Psalm xlix. 9., Amos v. 21., and Jeremias vi. 20.) (Theodoret)
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 On vv11–17 God does not here absolutely disparage sacrifice, which is…
God does not here absolutely disparage sacrifice, which is as old and universal as sin (Gen 3:21; Gen 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (Sa1 15:22; Psa 50:9-13; Psa 51:16-19; Hos 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Psa 40:6-7; Dan 9:24-27; Heb 10:1-14).
full--to satiety; weary of
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burnt offerings--burnt whole, except the blood, which was sprinkled about the altar.
fat--not to be eaten by man, but burnt on the altar (Lev 3:4-5, Lev 3:11, Lev 3:17).
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 On vv12, 13, 14, 16, 17 12. Who hath required this — That is, to…
12. Who hath required this — That is, to appear in this formal, heartless, undevout way. The true way of appearing before the Lord is prescribed in Exo_34:23-24; Deu_16:16-17.
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 On vv11–17 11. sacrifices] the general term for animal sacrifices; burnt-offerings,…
11. sacrifices] the general term for animal sacrifices; burnt-offerings, those entirely consumed on the altar; of the more ordinary kinds the deity received the fat and the blood.
I am full of] am sated with. The idea of sacrifice as the food of the gods seems to belong to the original conception of the rite, and lingered long in the popular consciousness even of Israel (Psa_50:13). See Robertson Smith, Religion of the Semites, p. 224 (Revised Ed.).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–17 (11) To what purpose is the multitude of your…
(11) To what purpose is the multitude of your sacrifices? . . .—Isaiah carries on the great catena of prophetic utterances as to the conditions of acceptable worship (1Sa_15:22; Psa_40:6; Psa_50:7-14; Psa_51:16-17). In Hos_6:6; Amo_5:21-24; Mic_6:6-8 we have the utterances of contemporary prophets, who may have exercised a direct influence on his teaching. The description points primarily, perhaps, to the reign of Uzziah, but may include that of Hezekiah. The account of the sacrifices agrees with 2Ch_29:21-29.
Saith the Lord . . .—Here, as in Isa_1:18; Isa_33:10; Isa_41:21; Isa_66:9, the prophet uses the future instead of the familiar past tense. This is what Jehovah will say, once and for ever.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–17 To what purpose is the multitude of your sacrifices…
To what purpose is the multitude of your sacrifices unto me? Cui bono? What good end do they serve? "Thinkest thou that I will eat the flesh of bulls, and drink the blood of goats?". (Ps 1) God "delights not in burnt offerings." From the time of Samuel he had declared, "Behold, to obey is better then sacrifice, and to hearken than the fat of. (1Sa_15:22) David had said of him, "Sacrifice and meat offering thou wouldest not; burnt offerings and sacrifice for sin hast thou not required"; (Psa_40:8, Psa_40:9) and again, "I will not reprove thee because of thy sacrifices, or for thy burnt offerings, because they were not always before me. I will take no bullock out of thy house, nor he-goat out of thy folds; for all the beasts of the forest are mine, and so are the cattle upon a thousand hills". (Psa_50:8-10) Not, of course, that either David or Isaiah desired to abolish sacrifice, or had any commission so to do; but they were, both of them, anxious to impress on men that sacrifice, by itself, was nothing that self-dedication, self-renunciation, true devotion of the heart, with its necessary concomitant obedience, must accompany sacrifice, for God to be pleased therewith. The sacrifices of a people such as is described in vers. 21-23 could not but be an offence to him. Saith the Lord. The phrase employed is unusual, and almost confined to Isaiah, occurring elsewhere only in Psa_12:5. Isaiah uses it again in ver. 18, and also in Isa_33:10 Isa_41:21; and Isa_66:9. It is explained to be emphatic, implying that this is what God says, and will say, concerning the matter in hand, once and forever (Kay). I am full of the burnt offerings of rams; rather, I am overfull, satiated, wearied with them. Barns formed a part of the required sacrifice on all great occasions, as at the Passover, (Num_28:19) at the Feast of Weeks, (Num_28:27) at the Feast of Tabernacles, (Num_29:13, Num_29:17, Num_29:20, Num_29:23, Num_29:26, Num_29:29, Num_29:32, 36) at the Feast of Trumpets, (Num_29:2) and on the great Day of Atonement. (Num_29:8) They were commanded as the sole sacrifice for a trespass offering. (Lev_5:16, Lev_5:18) Under David were offered on one occasion "a thousand rams"; (1Ch_29:21) and the occasions where seven rams formed the legitimate sacrifice were many. Unaccompanied by a proper frame of mind, each such offering was an offence to God, displeased him, wearied him. The fat of fed beasts. The fat was always regarded, both by the Hebrews and the Greeks, as especially suitable for sacrifice. It was burnt upon the altar in every case, even where the greater part of the victim was consumed as food. (see Lev_1:8, 12 3:3, 10, etc.; note particularly the expression in Lev_3:16, "All the fat is the Lord"s "Fed beasts" are those which were kept separate in stalls or sheds for some time before the sacrifice, and given food in which there was nothing" unclean." The Paschal lambs were required to be thus separated and fed for four days. (Exo_12:3, Exo_12:6) I delight not in the blood. The blood, "which is the, (Lev_17:14) was to be sprinkled on the altar in every sacrifice of a victim. This sprinkling was of the very essence of the sacrifice. (Lev_1:5 Lev_3:2, Lev_3:8, 13 4:6, 17, 25, 30, etc.) Bullocks... lambs... he-goats. These, together with rams, constituted all the sacrificial beasts of the Hebrews.
Vers. 11-14. The outward form of religion, without inward piety, an offence to God.
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It is strange how deeply ingrained the idea is in man, that formal acts of worship, outward acknowledgment, ritual, ceremonial, pageantry, constitute religion, and will be accepted by God in lieu of the inward devotion of the heart. Heathenism was full of the notion. Plato tells us that the Greeks thought they might commit any number and any kind of sins or crimes, and obtain pardon for them at the hands of the gods, if they offered sufficient sacrifices (Plato, "Rep.," 2. It is evident that the Jews of Isaiah"s time were possessed with a similar idea. They "tried to compensate for their unrighteous lives by sumptuous perhaps extravagant performance of ceremonial observances" (Kay). So did the Pharisees of our Lord s day. Ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the Law, judgment, mercy, and faith." "Ye devour widows" houses, and for a pretence make long prayer". (Mat_23:23, Mat_23:14) And do not professed Christians too often do the same? Is not "saying prayers" too often made a substitute for private devotion, and "going to church" for the true public worship of God? Nay, is not attendance at the Holy Eucharist itself sometimes allowed to become a mere form? Alas! Isaiah"s warning voice is needed as much by Christians as by Jews. He tells us that the outward form of religion, without inward piety, is not only not pleasing to God, but is an offence unto him. It is so
I As IMPLYING A LOW AND UNWORTHY CONCEPTION OF GOD. To imagine that God will be content with external observance is to suppose, either that he is unable to read our hearts or that he does not care how we are in our hearts disposed towards him. It is thus either to question his omniscience or to deny his moral nature. A good father does care whether his sons render him a mere formal obedience or are heartily bent on obeying him through love and gratitude. Only one unworthy of the name is careless upon the point, and content so long as that which he commands is done.
II As A SPECIES OF HYPOCRISY. "Woe unto you, scribes and Pharisees, hypocrites!" was our Lord"s denunciation of those who paid tithe of every minutest vegetable, yet were without mercy and faith. (Mat_23:23) The outward acts of religion prayer, praise, observance of fast and festival, attendance at sacraments, and the like constitute a profession of certain inward feelings love, gratitude, faith, reverence and, if these are absent, the performance of the acts is deceptive and hypocritical. It is to make a pretence that we are what we are not. It is bad enough if it is done to deceive men; but it is worse if we think thereby to hoodwink God. God hates hypocrisy, and is revolted by the conduct of such as "honor him with their lips, while their hearts are far from him.
III As A DESECRATION OF THINGS SACRED. The observances of religion have something sacred about them. They are either suggested by nature or formally ordained by God for a holy use; and, if practiced in an irreligious, or even in a non-religious, spirit, they are desecrated. It is a mockery to bend the knee and repeat the words of formularies while our thoughts are straying to other matters, as business, amusements, gaieties it is emptying things holy of their holiness, and bringing them down to a lower level. We injure ourselves by so doing, we scandalize the truly religious, we give occasion to the enemies of God to blaspheme. Better not to "tread God"s courts" at all than to do so without a reverent and prayerful spirit.
Vers. 11-13. Mere ceremonial an offense to God.
What a painful sight it would be to see some of our houses with the fronts off! to look into the abodes of vice; to witness the impurity and profanity, and wretchedness and wild license, and seething corruption of our large towns! That sight we may escape, but we must see ourselves with the fronts off those false fronts with which self-worship hides the truth from view. We must look behind the gaily painted scenes of a decent moral life and conformity with outward social laws. We must know our souls if we would know ourselves. Isaiah seeks to lay hare to the view of Israel their transgressions, by lifting off them that covering of religious service under which they tried to hide the truth of their moral state. That is the burden of this first chapter. The people drew near to God with the lip, but their heart was far from him. Their relations to the worship of God in the temple were anxiously maintained, but with that they thought to he satisfied; and, while keeping up the ceremonials, they followed the devices and desires of their own hearts." Jehovah declares that the merely formal service of the impure is an abomination unto him. Those very sacrifices and offerings which were his delight, became hateful to him when offered with unclean hands, and when no loving, trusting, obedient hearts found expression through them. "I cannot away with iniquity and the solemn meeting.
I THE POSSIBILITY OF UNITING TOGETHER INIQUITY AND THE SOLEMN MEETING. At first it may seem as if that were not possible. Surely conscience will prevent men from joining in religious worship who are indulging in open sin. Perhaps this is the real reason why so many people around us stay away from worship. But it is a fact that many of the worst men have kept, all through their lives, in outward association with religious worship. In the times of the old monasteries you might have listened to the solemn services and heard the monks breathe out strains of holy music set to holy words. You might have seen priests in gorgeous garments waving incense and uplifting the symbol of the Redeemer. They were precise in all prayers, minute in all ceremonial. And many of them were faithful and true men. But History writes one of her saddest pages about many of them. They were given over to gluttony, drunkenness, and immorality, and were uniting "iniquity and the solemn meeting." This is even a possibility for our own times and for ourselves. Many of us, if we were conscious of heart-sins and life-sins cherished and loved, would only become more exact in religious formalities, trying to cover up the wrong and hide it, as far as possible from our own view. We do religiously somewhat as Cain did when he hid his murdered" brother in the ground, and then set vigorously to work in his fields, trying, by sheer earnestness in work, to persuade himself and to persuade others that he knew nothing whatever of his brother"s blood. We are not, however, so likely to unite the open forms of iniquity with the solemn meeting as we are the more secret forms, the inner heart-sins, which may be cherished without disgracing us before God; such sins as:
1. The unforgiving spirit. To fail to forgive is to sin.
2. Backslidings and lustings of heart: proud, selfish, sensual, corrupting thoughts. "As a man thinketh in his heart, so is he." And the God to whom we offer worship is the Heart-searcher, the Thought-searcher.
3. Openness to the vanities of the world.
4. Occasional yieldings to temptation and self-indulgence. Many indulge the idea that, if their indulgences do not become habitual, they need not interfere with their religious worship. Plead the Divine requirement as given in Psa_24:3-5.
II THE VIEW GOD TAKES OF UNITING INIQUITY AND THE SOLEMN MEETING. "I am weary to bear." "I cannot away with." "It is an abomination to me." We should clearly distinguish what it is which is thus hateful to God. It is not the sacrifice, or the offering, or the solemn meeting. God takes delight in those places and in those services in which his Name is recorded. They are the highest things that can engage human attention, the seasons in which man transcends the earthly and anticipates the hallowed occupations of heaven. They are the times in which man ought to be the truest, the most sincere, the most himself; all cloaks, all hoods, all masks, all pride, ought to be laid aside whenever we pass the threshold of God"s sanctuary. Naked, guileless, open souls alone may stand before the all-holy Lord. The thing which is so hateful is the separation between a worshipping and an obedient heart. God has encouraged outward worship, that it might express, and strengthen while it expresses, the love and trust of an obedient heart. The husk becomes worthless when the worm of self and pride has eaten out the kernel. The dress is hideous which no longer clothes a warm living body, but covers, and scarcely hides, the skeleton of rebellion. The voice is hateful that is only a voice, and utters no joy, no trust, no love of the heart. Be true in thy worship, be spiritual, and God will look down on thee with delight and acceptance. Be formal, be insincere, and God will frown thee from his presence; from thine hands he will reject the costliest sacrifices and the grandest show of devotion. Our cherished sins will as surely be an offence to God as were those which are referred to in this chapter. Ours, indeed, are not sins of violence and blood, but rather sins of secret indulgence. We have seen the light of the sun as effectually hidden by thin light mists as by black thunderclouds. And God"s face has often been hidden by the mists of little transgressions. He notices sins of will. He observes sins of inadvertence. He sees sins of neglect. He reckons sins of nourished evil thoughts. More souls have died away from the love of God through the subtle plague-breath of little heart-sins than have fallen under the strokes of temptation in open conflict with evil. And what shall we do, if it is revealed to us that secret evils have come in upon our souls, and that the devil"s work of woe has been progressing in us, and the work of God"s grace in us is flagging and failing? What shall we do if we can detect stains of secret disobediences, unforgivings, and self-indulgences? Let us not stay away from worship; but let us at once obey in this: "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well. 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 On vv11, 13, 14, 16 To what purpose is the multitude of your sacrifices…
Isa_1:11-15
To what purpose is the multitude of your sacrifices unto Me?
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saith the Lord
Hypocrisy and partiality in religion
These words are not to be understood absolutely but comparatively, and with respect to the manners of these men. For--
I. GOD COULD NOT ABSOLUTELY REJECT SACRIFICES, because they were of His own appointing, as we are abundantly certified in the Books of Exodus and Leviticus. And they were instituted for very good put poses.
1. As federal rites between God and His people, that by eating of what was offered upon His altar they might profess their union and communion with Him, that they were of His family, He their Father, and they His children. And this is what made idolatry so odious to Him, and for which He declares Himself a jealous God, that when they sacrificed to idols they made the same acknowledgments to them.
2. Sacrifices were instituted to expiate sins of ignorance and trespasses of an inferior nature. It is true, St. Paul in his Epistle to the Hebrews affirms, that it was impossible that the blood of bulls and goats should purify the conscience, so as to wash away the guilt of sin, which only can be atoned for by the Lamb of God, slain from the foundation of the world. But yet they availed to the purifying of the flesh, and were accepted of God in lieu of temporal punishments.
3. Sacrifices were designed to teach men that without shedding of blood there could be no remission of sins. They were hereby led to consider that infinite justice properly required the life of the offender, but that infinite mercy accepted of a vicarious life.
4. Peace offerings, or sacrifices of gratitude were offered to God in hope of obtaining some favour, or as a thanksgiving for having received some signal mercy from Him.
5. Sacrifices were instituted for types and representatives of that final sacrifice of the Son of God in whom they all centred and were consummated. (Psa_40:6; Heb_10:5-6) He taketh away the first, that He may establish the second, i.e., the sacrifice of Himself; and consequently Paul calls the law our schoolmaster to bring us to Christ, and Christ the end of the law, because it was ended in Him and by Him. In this sense it is that our Lord affirms that He came not to destroy the law and the prophets, but to fulfil them. He fulfilled the moral law by His perfect holiness and virtue, and the law of sacrifices by His death and passion. From all this I infer that God does not reject sacrifices as such, and therefore we must conclude that--
II. HIS AVERSION TO THEM WAS OCCASIONED BY THE ILL MANNERS OF THOSE THAT OFFERED THEM, who had no concern to accomplish the good ends which were intended by them, nor considered that by these sacraments they laid themselves under renewed obligations to be sensible of their own demerits, to repent and reform whatever they found amiss in their lives, and to abound in the love of God, and the fruits of His Holy Spirit. It appears from the characters of these men, especially in their latter and worst times, that they satisfied themselves with the opus operatum, the external duties of religion, and had no regard to the renovation of their hearts and minds. (W. Reading, M. A.)
Religiousness
The common mans commonest refuge from conscience. (Prof. G. A. Smith, D. D.)
Sin offensive to God
1. The Scripture for our understanding ascribes senses to God, and here we find every sense displeased with their sins.
(1) They were offensive to His tasting; for their burnt offerings of rams, with the fat of lambs, etc., He could not relish--they delighted Him not, they were sour to His palate.
(2) They were offensive to His smelling; for He tells them that their incense was an abomination unto Him--that precious perfume, which was made with so many sweet spices and pure frankincense (Exo_30:34-35), did stink in His nostrils, the scent thereof He could not abide.
(3) They were offensive to His feeling; for their new moons and appointed feasts were a burden unto Him, He was a weary to bear them. And though He be not weary of bearing the whole world, yet He is aweary of this burden; so heavy is it to His sense, that He complains He is pressed under it, as a cart is pressed that is full of sheaves (Amo_2:13).
(4) They were offensive to His seeing; and therefore He tells them, though they spread forth their hands, He will hide His eyes. His pure eyes cannot behold evil, nor endure to look upon iniquity, and therefore He must turn away His face from them.
(5) They were offensive to His hearing; for when they make many prayers He will not hear. Their prayers were as jarring in His ears as if divers distracted musicians should play upon divers bad instruments so many several tunes at one time.
2. Neither were their sins only displeasing to His senses, but also grievous to His mind, and therefore He tells them, their new moons and appointed feasts His soul did hate; which is an emphatical speech, and an argument of Gods hearty detestation. (N. Rogers.)
Dissembled piety
Dissembled piety is double iniquity. (M. Henry.)
Moral whitewash
God is not mocked, and even man is not long imposed upon by a vain show of devotion. We once heard Father Taylor, a noted preacher to sailors in America, pray that men who thought themselves good, and were not, might be undeceived; and he cried, Lord, take off the whitewash! (D. Fraser, D. D.)
Religious hypocrisy: Dukes Orleans and Burgundy
On the 20 th of November 1407, the two cousins heard mass, and partook of the holy sacrament together at the church of the Augustins. Never was there a blacker instance of sacrilegious hypocrisy. At the very moment when he thus profaned the most solemn rite of Christianity, Jean sans Peur had deliberately doomed his enemy to a bloody and violent death. (Students France.)
Formal religion
Dickens describes how in Genoa he once witnessed a great fiesta on the hill behind the house, when the people alternately danced under tents in the open air and rushed to say a prayer or two in an adjoining church bright with red and gold and blue and sliver: so many minutes of dancing and of praying in regular turns of each. (H. O.Mackey.)
Inconsistency
Writing of Lorenzo de Medici, Mr. Howells says: After giving his whole mind and soul to the destruction of the last remnant of liberty, after pronouncing some fresh sentence of ruin or death, he entered the Platonic Academy, and ardently discussed virtue and the immortality of the soul; then sallying forth to mingle with the dissolute youth of the city, he sang his carnival songs, and abandoned himself to debauchery; returning home with Pulci and Politian, he recited verses and talked of poetry; and to each of these occupations he gave himself up as wholly as if it were the sole occupation of his life. (H. O. Mackey.)
Holiness becometh Thine house
When Ruskin was making explorations about Venice, in the Church of St. James, he discovered, engraved on a stone, these words, Around the temple let the merchants weights be true, his measures just, and his contracts without guile. (Sunday School Chronicle.)
The Paris Figaro mentions that a curious discovery was made recently when the famous robber gang of Papakoritzopoulo was broken up. In the pocket of this most notorious of European brigands was found a small Bible, neatly bound and wrapped in a clean, silk handkerchief, a prayer book, holy relics in tiny boxes, a cross, and other religious objects.
Inconsistency
The son of Sirach asks of him that washeth himself after the touching of a dead body, and then touches it again, what availeth his washing? So is it with a man that fasteth for his sins, and goeth again, and doeth the same: who will hear his prayer? or what doth his humbling profit him? (F. Jacox, B. A.)
Audacious hypocrisy
When Pope Hadrian II consented at last to admit Lothair to the holy communion he warned him, But if thou thinkest in thine heart to return to wallow in lust, beware of receiving this sacrament, lest thou provoke the terrible judgment of God. And the king shuddered, but did not draw back. (F. Jacox, B. A.)
Detestable worship
Dr. South says of him who, by hypothesis, comes to church with an ill intention, that he comes to Gods house upon the devils errand, and the whole act is thereby rendered evil and detestable before God. The prayers of a wicked man are by Jeremy Taylor likened to the breath of corrupted lungs: God turns away from such unwholesome breathings. (F. Jacox, B. A.)
Smuggler and preacher too
The letters of Robert Louis Stevenson tell an astonishing story of smuggling in the Shetlands. The revenue official had great trouble with a man known as Preaching Peter, who, whenever he returned with his spoils, sent round handbills to announce his coming, and went about the country preaching. After he had much prayed and much preached, he gave the benediction, and this was the signal for all who knew him to crowd round. How many gallons shall I give you? How many do you want? Such was the conversation; and so he sold his smuggled spirits and improved the peoples souls while he filled his own purse. Worship and wickedness:--A famous brigand in Sicily was constantly robbing and sometimes murdering. But he would never go forth on his expeditions without first kneeling at a little shrine in his cave, where he kept an image of the Virgin. (Christian Commonwealth.)
Pew holding
Emerson, in an essay, refers to what is called religion, but is, perhaps, pew holding.
A red-handed religionist
There is no name in Scottish history round which darker or grimmer or bloodier associations gather than the name of John Graham of Claverhouse. He hunted and harried the men of the Covenant. He shot some of them with his own hand. He brought misery and weeping, widowhood and orphanhood, to many a lowly and godly home. Yet he was scrupulous in the observance of all religious ordinances. Let me beware of this double life. (A. Smellie, M. A.)
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 On vv11, 13, 14, 15, 16, 17 Isa_1:11. To what purpose is the multitude of your…
REJECTED SACRIFICES
Isa_1:11. To what purpose is the multitude of your sacrifices unto me? saith the Lord.
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Try to conceive what emotions would spring up in the breasts of the men to whom these words were first addressed—men who with most scrupulous care had fulfilled the requirements of a costly ceremonial worship, the respectable, the orthodox of their day. With what indignation they would rebuke the prophet, and how triumphantly they would remind him that all the sacrifices which they offered, and all the ceremonies they observed, were of divine appointment! And, doubtless, to their rebuke they would add a protestation that they had had a sincere delight in the services, which, they would not doubt, had come up as a sweet-smelling savour before the Lord. Both these allegations they might have made with truth, but the prophet would have dismissed them as irrelevant. What he denounced was not sacrifices, but certain sacrifices offered by particular individuals whose wickedness disqualified them for taking part in divine worship. “To what purpose is the multitude of your sacrifices,” &c.
But why should the wickedness of the worshippers cause the rejection of the worship, seeing that it is of divine appointment? Because—
1. Sacrifices are in themselves worthless to God. He does not need, nor is He enriched by our offerings (Psa_50:7-13).
2. Sacrifices were instituted merely to be expressions of and helps to human piety, and are worthless when there is no piety to be expressed or fostered by them. Outward worship is to religion just what a bank-note is to commerce; it is valuable only in so far as it is really representative of something beyond itself. The worship which does not really represent penitence, faith, and love in the worshipper is a falsehood, and is necessarily repulsive to the God of truth, and to the offerer of it is a deadly hurt. As the sunlight which develops life only hastens the putrefaction of the dead, so the very services which help to sanctify and ennoble the saintly may more completely disqualify the insincere for heaven.
3. Piety towards God is proved, not by costly sacrifices and stately ceremonies, even though pungent emotions are experienced by those who offer and take part in them, but by its pervasive influence on the character and the life. In family life love is proved by obedience; and to our Heavenly Father the protestations of reverence and love which are offered by men who live in disregard and defiance of His requirements are naturally and necessarily repulsive (1Sa_15:22-23). No elaborateness or costliness of ceremonial worship can atone for the absence of godliness in the lives of the worshippers; sacrifices are no equivalents for sanctification; and by the love of sin in the soul of the pretended worshipper even a divinely-appointed ritual is rendered abhorrent to God.
Judaism and its ritual are now things of the past, but men still need to be reminded of the facts now pointed out. The men of our day, after committing during the week all the sins denounced in the prophecies of Isaiah, assemble in the sanctuary on the Sunday, and, because they enjoy its services, they imagine that they are well-pleasing to God, and will bring down His blessing on themselves. To-day, as of old, men need to be told plainly that public worship may be an abomination to God, and that, instead of making those who join in it more sure of heaven, it may, by confirming them in their self-delusion, make their eternal damnation more certain.
There is another side to all this. While “the sacrifice of the wicked is an abomination to the Lord,” “the prayer of the upright is His delight” (Psa_147:11; Psa_50:23). Concerning the “true worshippers,” who “worship the Father in spirit and in truth,” it is declared that “the Father seeketh such to worship Him.” How wonderful, how astonishing is that! That GOD, whom angels, archangels, and all the shining hosts of heaven adore, should not merely condescend to accept the worship of men upon earth, but that He should seek such worship! Think much of that surprising and comforting assurance. It used to seem to me almost too wonderful to be true, but I believe and understand it now. I am helped to understand it almost every day; for almost every day my little girl steals away from her nursemaid. I hear her climbing laboriously up the stairs; it is an immense journey for her little legs; and then presently she knocks at my door, and calls me by my name. I am often busy when she comes; she interrupts me when it is not pleasant to be interrupted; but, notwithstanding, I rejoice that there is so much love for me in her heart that she thinks it worth while to climb up so far, just to see me for a moment and then be sent down again. So the marvellous “seeketh” is explained by the word that comes before it! The “FATHER seeketh such to worship Him”! When His children come, and knock at His door, and call, “Abba, Father!” He listens with a joy that only a father can understand.
“His saints are precious in His sight;
He views His children with delight;
He sees their hope, He knows their fear,
And looks, and loves His image there.”
TRUE AND FALSE RELIGION
Isa_1:11; Isa_1:16-17. To what purpose is the multitude of your sacrifices unto me? saith the Lord. I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats.… Wash you, make you clear; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
What was the business of the ancient prophet? Not merely to predict events. His chief work was to make men realise vividly the presence of God. Religions, in order to their permanence, require system. But religious systems, with their creeds, forms, and ceremonies, have an inevitable tendency to coldness and deadness. The prophet was sent to counteract this tendency. It was his mission to restore to great words their great meanings, to cause moral principles to reassert themselves as the lords of conscience and of will—in a word, to prophesy on the dry bones of a decaying religion until there came upon them flesh and sinew, and there passed into them the breath of spiritual life. Such a mission was that of Isaiah. In his time religion was in a state of petrifaction, nay, rather of putrefaction. From this fact his prophetic message takes its keynote. It begins with an invective that reminds us of John the Baptist.
What was the condition of things that provoked his indignation? Not a lack of religious observances; there was a redundancy of them. That which caused a righteous anger to burn within him vehemently was their perversion of the sacrificial system in which they gloried, their dissociation of it from the moral law, to which God intended it to be only a supplement. It was given to teach men the hatefulness and the terrible consequences of sin, and the duty of consecration to God; but they separated it from the moral law, and allowed all its spiritual meaning to drop out of it. Instead of using it as a help to morality, they were making it the substitute for morality. Coming up red-handed from their murders, and reeking with their foul vices, they stood up before God, claiming His favour; for were they not sacrificing to Him, yea, in accordance with the regulations Himself had given? No wonder that a man with veracity in him and a love of righteousness should pour out upon such men and such offerings the whole wrath of his nature.
From this exposition take the following practical lessons—
1. All forms of religion have a tendency to lose their original purity and freshness. As a stream, clear at its fountain-head, but turbid before it reaches the sea; as our planet, which physicists say was flung off at first from the sun a glowing mass of light and heat, has been cooling down ever since; so is it with religions and churches. As a rule, their history has been one of gathering accretions and of diminishing purity and power in proportion to their distance from their fountain-head. So was it with Judaism. So has it been with Christianity. Contrast Christianity as we have it in St. Paul’s epistles, all aglow with fervour and love, and that of the time of Leo X., with its professed head and most of his court professed infidels, and the officials of the Church selling indulgences to sin for money! Luther lit the fire again; but Protestantism has had its illustrations of the same law. Witness the state of things in this country in the last century. In view of this fact let the Church pray for prophetic spirits who shall in each generation rekindle the dying fires; and, apart from the influence of specially-gifted men, let each Church betake itself continually to the Fountain-head of spiritual life.
2. False religiousness is worse than none at all. Isaiah says, not simply that such observances are of no avail with God, but that they are abominations to Him. We can see the reason. Such a religion as that which Isaiah denounced works harm to the individual and to the cause of godliness generally; to the individual, by inspiring him with a vain confidence; to the cause of godliness, by furnishing points for the shafts of ridicule, by which faith is killed in many hearts. It would be difficult to say who are the greatest promoters of infidelity—professed atheists or hypocritical religionists.
3. It is a perilous thing to overlook the connection between impression and practice in religion. In Isa_1:16-17, the prophet shows us what the true nexus between them is. “Your ceremonies and observances will do you no good unless you practise the morality, the judgment, mercy, and love to which they point.” Our power of receiving impressions is under a directly opposite law from our power of practice. The former steadily decreases by exercise, the latter as steadily increases. This is so in religion, as well as in other things. The impression produced upon the Jews by the sacrifices would decrease as they were repeated, unless by them they were led to practical righteousness, and their whole system would in time become utterly powerless as a moral incentive; just as, if a man is for a few mornings wilfully deaf to an alarum in his bedroom, it presently loses its power even to waken him. The same law will operate with us. The preaching of the gospel is intended to produce impression, and that again to lead to practice. If the latter does not follow at once, the chances are all against its ever following, because the impressions will become feebler with each repetition. A fact this for all hearers to ponder.
4. Religious observances and machinery of all kinds have their end in the development of character. This was so in Isaiah’s time. It is so now. If their religious observances were not leading them to “cease to do evil,” and to “learn to do well,” but were hindering them from doing so, it were better for them to give them up. So our creeds, organisations, ministers, &c., are of use only as related to character. They are the scaffolding, character is the building; they are the tools, that the work. If no building is going on, this parade of scaffolding is an imposture, and had better be swept away.—J. Brierley, B.A.
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.
Alexander MacLaren 1905 · Public Domain On v16 Isa 1:1 - Isa 1:9; Isa 1:16 - Isa…
Isaiah
THE GREAT SUIT: JEHOVAH VERSUS JUDAH
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Isa 1:1 - Isa 1:9; Isa 1:16 - Isa 1:20.
The first bars of the great overture to Isaiah’s great oratorio are here sounded. These first chapters give out the themes which run through all the rest of his prophecies. Like most introductions, they were probably written last, when the prophet collected and arranged his life’s labours. The text deals with the three great thoughts, the leit-motifs that are sounded over and over again in the prophet’s message.
First comes the great indictment {Isa 1:2 - Isa 1:4}. A true prophet’s words are of universal application, even when they are most specially addressed to a particular audience. Just because this indictment was so true of Judah, is it true of all men, for it is not concerned with details peculiar to a long-past period and state of society, but with the broad generalities common to us all. As another great teacher in Old Testament times said, ‘I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before me.’ Isaiah has nothing to say about ritual or ceremonial omissions, which to him were but surface matters after all, but he sets in blazing light the foundation facts of Judah’s {and every man’s} distorted relation to God. And how lovingly, as well as sternly, God speaks through him! That divine lament which heralds the searching indictment is not unworthy to be the very words of the Almighty Lover of all men, sorrowing over His prodigal and fugitive sons. Nor is its deep truth less than its tenderness. For is not man’s sin blackest when seen against the bright background of God’s fatherly love? True, the fatherhood that Isaiah knew referred to God’s relation to the nation rather than to the individual, but the great truth which is perfectly revealed by the Perfect Son was in part shown to the prophet. The east was bright with the unrisen sun, and the tinted clouds that hovered above the place of its rising seemed as if yearning to open and let him through. Man’s neglect of God’s benefits puts him below the animals that ‘know’ the hand that feeds and governs them. Some men think it a token of superior ‘culture’ and advanced views to throw off allegiance to God. It is a token that they have less intelligence than their dog.
There is something very beautiful and pathetic in the fact that Judah is not directly addressed, but that Isa 1:2 - Isa 1:4 are a divine soliloquy. They might rather be called a father’s lament than an indictment. The forsaken father is, as it were, sadly brooding over his erring child’s sins, which are his father’s sorrows and his own miseries. In Isa 1:4 the black catalogue of the prodigal’s doings begins on the surface with what we call ‘moral’ delinquencies, and then digs deeper to disclose the root of these in what we call ‘religious’ relations perverted. The two are inseparably united, for no man who is wrong with God can be right with duty or with men. Notice, too, how one word flashes into clearness the sad truth of universal experience-that ‘iniquity,’ however it may delude us into fancying that by it we throw off the burden of conscience and duty, piles heavier weights on our backs. The doer of iniquity is ‘laden with iniquity.’ Notice, too, how the awful entail of evil from parents to children is adduced-shall we say as aggravating, or as lessening, the guilt of each generation? Isaiah’s contemporaries are ‘a seed of evil-doers,’ spring from such, and in their turn are ‘children that are corrupters.’ The fatal bias becomes stronger as it passes down. Heredity is a fact, whether you call it original sin or not.
But the bitter fountain of all evil lies in distorted relations to God. ‘They have forsaken the Lord’; that is why they ‘do corruptly.’ They have ‘despised the Holy One of Israel’; that is why they are ‘laden with iniquity.’ Alienated hearts separate from Him. To forsake Him is to despise Him. To go from Him is to go ‘away backward.’ Whatever may have been our inheritance of evil, we each go further from Him. And this fatherly lament over Judah is indeed a wail over every child of man. Does it not echo in the ‘pearl of parables,’ and may we not suppose that it suggested that supreme revelation of man’s misery and God’s love?
After the indictment comes the sentence {Isa 1:5 - Isa 1:8}. Perhaps ‘sentence’ is not altogether accurate, for these verses do not so much decree a future as describe a present, and the deep tone of pitying wonder sounds through them as they tell of the bitter harvest sown by sin. The penetrating question, ‘Why will ye be still stricken, that ye revolt more and more?’ brings out the solemn truth that all which men gain by rebellion against God is chastisement. The ox that ‘kicks against the pricks’ only makes its own hocks bleed. We aim at some imagined good, and we get-blows. No rational answer to that stern ‘Why?’ is possible. Every sin is an act of unreason, essentially an absurdity. The consequences of Judah’s sin are first darkly drawn under the metaphor of a man desperately wounded in some fight, and far away from physicians or nurses, and then the metaphor is interpreted by the plain facts of hostile invasion, flaming cities, devastated fields. It destroys the coherence of the verses to take the gruesome picture of the wounded man as a description of men’s sins; it is plainly a description of the consequences of their sins. In accordance with the Old Testament point of view, Isaiah deals with national calamities as the punishment of national sins. He does not touch on the far worse results of individual sins on individual character. But while we are not to ignore his doctrine that nations are individual entities, and that ‘righteousness exalteth a nation’ in our days as well as in his, the Christian form of his teaching is that men lay waste their own lives and wound their own souls by every sin. The fugitive son comes down to be a swine-herd, and cannot get enough even of the swine’s food to stay his hunger.
The note of pity sounds very clearly in the pathetic description of the deserted ‘daughter of Zion.’ Jerusalem stands forlorn and defenceless, like a frail booth in a vineyard, hastily run up with boughs, and open to fierce sunshine or howling winds. Once ‘beautiful for situation, the joy of the whole earth, . . . the city of the great King’-and now!
Isa 1:9 breaks the solemn flow of the divine Voice, but breaks it as it desires to be broken. For in it hearts made soft and penitent by the Voice, breathe out lowly acknowledgment of widespread sin, and see God’s mercy in the continuance of ‘a very small remnant’ of still faithful ones. There is a little island not yet submerged by the sea of iniquity, and it is to Him, not to themselves, that the ‘holy seed’ owe their being kept from following the multitude to do evil. What a smiting comparison for the national pride that is-’as Sodom,’ ‘like unto Gomorrah’!
After the sentence comes pardon. Isa 1:16 - Isa 1:17 properly belong to the paragraph omitted from the text, and close the stern special word to the ‘rulers’ which, in its severe tone, contrasts so strongly with the wounded love and grieved pity of the preceding verses. Moral amendment is demanded of these high-placed sinners and false guides. It is John the Baptist’s message in an earlier form, and it clears the way for the evangelical message. Repentance and cleansing of life come first.
But these stern requirements, if taken alone, kindle despair. ‘Wash you, make you clean’-easy to say, plainly necessary, and as plainly hopelessly above my reach. If that is all that a prophet has to say to me, he may as well say nothing. For what is the use of saying ‘Arise and walk’ to the man who has been lame from his mother’s womb? How can a foul body be washed clean by filthy hands? Ancient or modern preachers of a self-wrought-out morality exhort to impossibilities, and unless they follow their preaching of an unattainable ideal as Isaiah followed his, they are doomed to waste their words. He cried, ‘Make you clean,’ but he immediately went on to point to One who could make clean, could turn scarlet into snowy white, crimson into the lustrous purity of the unstained fleeces of sheep in green pastures. The assurance of God’s forgiveness which deals with guilt, and of God’s cleansing which deals with inclination and habit, must be the foundation of our cleansing ourselves from filthiness of flesh and spirit. The call to repentance needs the promise of pardon and divine help to purifying in order to become a gospel. And the call to ‘repentance toward God, and faith toward our Lord Jesus Christ,’ is what we all, who are ‘laden with iniquity,’ and have forsaken the Lord, need, if ever we are to cease to do evil and learn to do well.
As with one thunder-clap the prophecy closes, pealing forth the eternal alternative set before every soul of man. Willing obedience to our Father God secures all good, the full satisfaction of our else hungry and ravenous desires. To refuse and rebel is to condemn ourselves to destruction. And no man can avert that consequence, or break the necessary connection between goodness and blessedness, ‘for the mouth of the Lord hath spoken it,’ and what He speaks stands fast for ever and ever.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v13 Bring no more (See Scofield "2Co 8:1") Is 1:11-17.
Bring no more (See Scofield "2Co 8:1") Is 1:11-17.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v16 Suggesting the only Way of Relief
Suggesting the only Way of Relief
v. 16. Wash you, in a true and thorough cleansing of the heart, make you clean, namely, from the polluting effect of their wicked behavior; put away the evil of your doings from before Mine eyes, so that it will no longer be within the range of His vision, these three admonitions being the negative demands made by the Lord; cease to do evil, withdrawing from its influence, overcoming it by a steady wrestling against its influence;
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v. 17. learn to do well, not the mere knowing, but the doing being emphasized; seek judgment, doing that which is right in the eyes of God, relieve the oppressed, aiding them in obtaining justice, judge the fatherless, plead for the widow; for orphans and widows, those deprived of their natural protectors, are in the ward of God, tinder His protection, in a special sense. Thus the Lord demands repentance, a change of life. From this it does not follow that man, by his own reason and strength, is able to change his heart and mind in the sight of God, but the Lord’s admonitions are a powerful factor in bringing about such a change. The Lord now pictures the situation as it obtains.
v. 18. Come now and let us reason together, saith the Lord, the case being brought to trial before His tribunal, the children of Israel standing before Him as condemned culprits. Though your sins be as scarlet, blood-red with guilt, they shall be white as snow; though they be red like crimson, the color apparently fast and fixed beyond the possibility of fading, they shall be as wool. Such is the remarkable sentence of the Lord. His people, though laden with guilt, are not condemned to everlasting damnation, but God gives and imputes to them perfect righteousness. Here the meaning of justification becomes clear, for God declares the ungodly, the guilty, to be innocent, clean, holy, and righteous in His sight. Cf Rom 4:5. And this righteousness is obtained and transmitted through the redemption gained by the blood of Christ. The sentence of God is passed regardless of the attitude of man; it is spoken for His own sake, by virtue of the perfect righteousness and the complete atonement of Jesus Christ. But the sentence of God is now proclaimed to sinners in order that they may accept and believe His offer of grace and salvation.
v. 19. If ye be willing and obedient, hearing and believing His joyous verdict concerning the forgiveness of sins, ye shall eat the good of the land, become partakers of salvation, of eternal life;
v. 20. but if ye refuse and rebel, despising and rejecting the grace of God obtained by the vicarious suffering of Christ, ye shall be devoured with the sword, become victims of eternal destruction; for the mouth of the Lord hath spoken it. "He that believeth not shall be damned. " Mar 16:16.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14, 16 General Information:
General Information:
Isaiah speaks Yahweh's words to the people of Judah in the form of a poem. (See: Parallelism)
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who has required this of you, to trample my courts?
The word "trample" means to step on and crush with one's feet. God is using a question to scold the people who live in Judah. This rhetorical question can be translated as a statement. AT: "no one told you to stomp around in my courtyards!" (See: Rhetorical Question)
Bring no more meaningless offerings
"Do not bring me any more of your worthless gifts"
incense is an abomination to me
Here the abstract noun "abomination" can expressed as the verb "hate." AT: "I hate the incense the priests burn" (See: Abstract Nouns)
I cannot tolerate these wicked assemblies
Possible meanings are 1) "I cannot allow you to gather together because of the wicked things you do" or 2) "I cannot allow myself to watch you gather together because of the wicked things you do."
translationWords
court
sacrifice
incense
abomination
new moon
Sabbath
assembly
evil
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 On vv11, 13, 14, 15, 16, 17 1:11-15 The people had so offended God through their…
1:11-15 The people had so offended God through their sin that he took no pleasure any more in their sacrifices. The Lord wanted Judah to stop the religious exercises he had commanded them to do rather than to continue them in a manner that was sinful and false (1:13). Ritual is never an acceptable substitute for true godliness.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.