3He who kills an ox is as he who kills a man; he who sacrifices a lamb, as he who breaks a dog’s neck; he who offers an offering, as he who offers pig’s blood; he who burns frankincense, as he who blesses an idol. Yes, they have chosen their own ways, and their soul delights in their abominations:
4I also will choose their delusions, and will bring their fears on them; because when I called, no one answered; when I spoke, they didn’t listen; but they did that which was evil in my eyes, and chose that in which I didn’t delight.”
5Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed.
3 He who kills an ox is as he who kills a man; he who sacrifices a lamb, as he who breaks a dog’s neck; he who offers an offering, as he who offers pig’s blood; he who burns frankincense, as he who blesses an idol. Yes, they have chosen their own ways, and their soul delights in their abominations:
4 I also will choose their delusions, and will bring their fears on them; because when I called, no one answered; when I spoke, they didn’t listen; but they did that which was evil in my eyes, and chose that in which I didn’t delight.”
5 Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed.
KJVKing James Version
3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
4 I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.
5 Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
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JPSJPS Tanakh (1917)
3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog's neck; he that offereth a meal-offering, as if he offered swine's blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;
4 Even so I will choose their mockings, and will bring their fears upon them; because when I called, none did answer; when I spoke, they did not hear, but they did that which was evil in Mine eyes, and chose that in which I delighted not.
5 Hear the word of the LORD, ye that tremble at His word: Your brethren that hate you, that cast you out for My name's sake, have said: 'Let the LORD be glorified, that we may gaze upon your joy', but they shall be ashamed.
Isaiah 65:12(vv3–4)I will destine you to the sword, and you will all bow down to the slaughter; because when I called, you didn’t answer. When I spoke, you…
Proverbs 15:8(v3)The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
John 15:18-20(v5)If the world hates you, you know that it has hated me before it hated you. If you were of the world, the world would love its own. But…
Isaiah 1:11-15(v3)“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…
Isaiah 66:2(v5)For my hand has made all these things, and so all these things came to be,” says Yahweh: “but I will look to this man, even to he who is…
Show all 49 cross-references
Amos 5:21-22(v3)I hate, I despise your feasts, and I can’t stand your solemn assemblies. Yes, though you offer me your burnt offerings and meal offerings,…
Matthew 5:10-12(v5)Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. “Blessed are you when people…
Leviticus 2:2(v3)He shall bring it to Aaron’s sons, the priests. He shall take his handful of its fine flour, and of its oil, with all its frankincense, and…
Psalms 38:20(v5)They who render evil for good are also adversaries to me, because I follow what is good.
Isaiah 66:17(v3)“Those who sanctify themselves and purify themselves to go to the gardens, behind one in the middle, eating pig’s meat, abominable things,…
Matthew 10:22(v5)You will be hated by all men for my name’s sake, but he who endures to the end will be saved.
Deuteronomy 14:8(v3)The pig, because it has a split hoof but doesn’t chew the cud, is unclean to you. You shall not eat their meat. You shall not touch their…
Deuteronomy 23:18(v3)You shall not bring the hire of a prostitute, or the wages of a male prostitute, into the house of Yahweh your God for any vow; for both of…
Proverbs 21:27(v3)The sacrifice of the wicked is an abomination— how much more, when he brings it with a wicked mind!
Song of Solomon 1:6(v5)Don’t stare at me because I am dark, because the sun has scorched me. My mother’s sons were angry with me. They made me keeper of the…
Isaiah 5:19(v5)who say, “Let him make haste, let him hasten his work, that we may see it; let the counsel of the Holy One of Israel draw near and come,…
Isaiah 65:3-4(v3)a people who provoke me to my face continually, sacrificing in gardens, and burning incense on bricks; who sit among the graves, and spend…
Jeremiah 36:16(v5)Now when they had heard all the words, they turned in fear one toward another, and said to Baruch, “We will surely tell the king of all…
Luke 6:22-23(v5)Blessed are you when men hate you, and when they exclude and mock you, and throw out your name as evil, for the Son of Man’s sake. Rejoice…
John 9:34(v5)They answered him, “You were altogether born in sins, and do you teach us?” Then they threw him out.
1 John 3:13(v5)Don’t be surprised, my brothers, if the world hates you.
Judges 10:14(v3)Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
2 Kings 21:2(v4)He did that which was evil in Yahweh’s sight, after the abominations of the nations whom Yahweh cast out before the children of Israel.
2 Kings 21:6(v4)He made his son to pass through the fire, practiced sorcery, used enchantments, and dealt with those who had familiar spirits, and with…
Proverbs 1:24(v4)Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention;
Proverbs 10:24(v4)What the wicked fear, will overtake them, but the desire of the righteous will be granted.
Proverbs 13:13(v5)Whoever despises instruction will pay for it, but he who respects a command will be rewarded.
Jeremiah 7:13(v4)Now, because you have done all these works,” says Yahweh, “and I spoke to you, rising up early and speaking, but you didn’t hear; and I…
Luke 13:17(v5)As he said these things, all his adversaries were disappointed and all the multitude rejoiced for all the glorious things that were done by…
Judges 5:8(v3)They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel?
Psalms 81:12(v4)So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.
Proverbs 1:31-32(v4)Therefore they will eat of the fruit of their own way, and be filled with their own schemes. For the backsliding of the simple will kill…
Isaiah 57:17(v3)I was angry because of the iniquity of his covetousness and struck him. I hid myself and was angry; and he went on backsliding in the way…
Jeremiah 36:23-25(v5)When Jehudi had read three or four leaves, the king cut it with the penknife, and cast it into the fire that was in the brazier, until all…
John 16:2(v5)They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God.
Acts 26:9-10(v5)“I myself most certainly thought that I ought to do many things contrary to the name of Jesus of Nazareth. I also did this in Jerusalem. I…
2 Thessalonians 1:6-10(v5)Since it is a righteous thing with God to repay affliction to those who afflict you, and to give relief to you who are afflicted with us,…
Titus 2:13(v5)looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ,
Hebrews 9:28(v5)so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting…
1 Peter 4:12-14(v5)Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. But because…
1 Kings 22:19-23(v4)Micaiah said, “Therefore hear Yahweh’s word. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right…
Isaiah 50:2(v4)Why, when I came, was there no one? When I called, why was there no one to answer? Is my hand shortened at all, that it can’t redeem? Or…
Isaiah 60:15(v5)“Whereas you have been forsaken and hated, so that no one passed through you, I will make you an eternal excellency, a joy of many…
Isaiah 65:3(v4)a people who provoke me to my face continually, sacrificing in gardens, and burning incense on bricks;
Matthew 22:2-7(v4)“The Kingdom of Heaven is like a certain king, who made a wedding feast for his son, and sent out his servants to call those who were…
Matthew 24:24(v4)For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even…
Acts 2:33-47(v5)Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out…
1 Thessalonians 2:15-16(v5)who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men, forbidding us…
2 Thessalonians 2:10-12(v4)and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be…
49 distinct cross-references across this passage (50 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv3–5Because the Jews thought themselves holy by offering of…
Because the Jews thought themselves holy by offering of their sacrifices, and in the mean season had neither faith nor repentance, God showeth that he doth no less detest these ceremonies than he doth the sacrifices of the heathen, who offered men, dogs, and swine to their idols, which things were expressly forbidden in the Law.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–5Isa 66:3 He that killeth an ox [is as…
Isa 66:3 He that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb, [as if] he cut off a dog’s neck; he that offereth an oblation, [as if he offered] swine’s blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
Ver. 3. He that killeth an ox is as if he slew a man.] Unless, together with his ox, he kill his corruptions, and lay fast hold upon Christ (who himself was sacrificed for us, 1Co 5:7) by a lively faith. Heathens sacrificed men to Saturn; dogs also, and swine, and other unclean creatures, to their other dunghill deities. Mass priests do the like by their cruelty, hypocrisy, idolatry, impudence, luxury: their prayers, therefore, fastings, penances, pilgrimages, &c., are not accepted.
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He that sacrificeth a lamb.] Unless with it he sacrifice his lusts, and look to "the Lamb of God, slain from the beginning of the world."
As if he cut off a dog’s neck.] Heb., As if he necked a dog, {a} that is, decolled him, beheaded him for sacrifice: this was absolutely forbidden. {Deu 23:18} The Athenians also suffered not a dog to enter into their tower dedicated to Minerva, for his heat in venery and ill savour, saith Plutarch. {b}
He that offereth an oblation.] Unless with it he present his body for a sacrifice holy and acceptable unto God. {as Rom 12:1}
Is as if he offered swine’s blood.] Blood was not to be offered at all in an oblation or meat offering, but meal, oil, wine; {Lev 2:1-16} much less swine’s blood. See Lev 11:7.
He that burneth incense.] In honour of me, unless his heart ascend up withal in those pillars of sweet smoke, as Manoah’s angel did in the smoke of the sacrifice.
Is as if he blessed an idol,] i.e., Gave thanks to an idol (called here by a name that signifieth vanity or vexation) as if he were a god: in doing whereof God holdeth himself less dishonoured than by their hypocritical services performed to himself. {Eze 20:39}
Yea, they have chosen their own ways.] Which must needs be naught: Nemo sibi de suo palpet. {c} Are ye not carnal and walk as men, saith Paul that is, as naughty men. Horreo quicquid de meo est, ut meus sim.
{a} Excerebraret. - Vulg.
{b} Plut., Eλληνικ.
{c} Bernard.
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 Poole1685 · Public DomainOn vv3–5Solomon, Pro 15:8, gives us a short but full…
Solomon, Pro 15:8, gives us a short but full commentary on the whole verse, The sacrifice of the wicked is an abomination to the Lord. He that killeth an ox, that is, for sacrifice, as it is expounded by the next words, he that sacrificeth a lamb. The comparisons show God’s detestation of ceremonial performances from men of wicked hearts and lives. He that burneth incense, as if he blessed an idol: from hence it is plain that the prophet is not here reflecting upon idolatrous worship, but formal worship; for to say, he that burneth incense to an idol is as he that blesseth an idol, is but to say, he that blesseth an idol blesseth an idol; but upon those who in a formality worshipped the true God, and by acts which he had appointed, such were offering sacrifices, oblation, incense. God by the prophet declares that these men’s services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Such would cutting off a dog’s neck for sacrifice have been, or offering swine’s blood; so little do ritual performances, though instituted by God himself, please God, when they are but mere formalities, as they always are when those that perform them live as they list, lewd and loose lives, and think to save themselves by their prayers, like the whore, Pro 7:14,15; not only sinning by human frailty, but taking pleasure in their sins, Pro 15:26. To offer a sacrifice with a heart resolved (when it is offered) to go on in sinful courses, is to offer it with an evil mind. This is a dreadful text to those persons who will murder, and steal, and swear, and curse, and lie, and commit adultery, and then come and stand before God in his house, which is called by his name, that is, come to serve him in acts of worship, Lev 10:3; see Psa 50:16-18; Isa 1:11-14; Jer 7:9,10; Mt 7:21-23; Joh 4:24; 1Ti 4:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v5The prophet, having denounced God's judgments against a hypocritical…
The prophet, having denounced God's judgments against a hypocritical nation, that made a jest of God's word and would not answer him when he called to them, here turns his speech to those that trembled at his word, to comfort and encourage them; they shall not be involved in the judgments that are coming upon their unbelieving nation. Ministers must distinguish thus, that, when they speak terror to the wicked, they may not make the hearts of the righteous sad. Bone Christiane, hoc nihil ad te - Good Christian, this is nothing to thee. The prophet, having assured those that tremble at God's word of a gracious look from him (Isa 66:2), here brings them a gracious message from him. The word of God has comforts in store for those that by true humiliation for sin are prepared to receive them. There were those (Isa 66:4) who, when God spoke, would not hear; but, if some will not, others sill. If the heart tremble at the word, the ear will be open to it. Now what is here said to them?
I. Let them know that God will plead their just but injured cause against their persecutors (Isa 66:5): Your brethren that hated you said, Let the Lord be glorified. But he shall appear to your joy. This perhaps might have reference to the case of some of the Jews at their return out of captivity; but nothing like it appears in the history, and therefore it is rather to be referred to the first preachers and professors of the gospel among the Jews, to whose case it is very applicable. Observe, 1. How the faithful servants of God were persecuted: Their brethren hated them. The apostles were Jews by birth, and yet even in the cities of the Gentiles the Jews they met with there were their most bitter and implacable enemies and stirred up the Gentiles against them. The spouse complains (Sol 1:6) that her mother's children were angry with her. Pilate upbraided our Lord Jesus with this, Thy own nation have delivered thee unto me, Joh 18:35. Their brethren, who should have loved them and encouraged them for their work's sake hated them, and cast them out of their synagogues, excommunicated them as if they had been the greatest blemishes, when they were really the greatest blessings, of their church and nation. This was a fruit of the old enmity in the seed of the serpent against the seed of the woman. Those that hated Christ hated his disciples, because they supported his kingdom and interest (Joh 15:18), and they cast them out for his name's sake, because they were called by his name, and called upon his name, and laid out themselves to advance his name. Note, It is no new thing for church censures to be misapplied, and for her artillery, which was intended for her defence, to be turned against her best friends, by the treachery of her governors. And those that did this said, Let the Lord be glorified; they pretended conscience and a zeal for the honour of God and the church in it, and did it with all the formalities of devotion. Our Saviour explains this, and seems to have reference to it, Joh 16:2. They shall put you out of their synagogues, and whosoever kills you will think that he does God service. In nomine Domini incipit omne malum - In the name of the Lord commences evil of every kind. Or we may understand it as spoken in defiance of God: "You say God will be glorified in your deliverance; let him be glorified then; let him make speed and hasten his work (Isa 5:19); let him deliver him, seeing he delighted in him." Some take it to be the language of the profane Jews in captivity, bantering their brethren that hoped for deliverance, and ridiculing the expectations they often comforted themselves with, that God would shortly be glorified in it. They thus did what they could to shame the counsel of the poor, Psa 14:6. 2. How they were encouraged under these persecutions: "Let your faith and patience hold out yet a little while; your enemies hate you and oppress you, your brethren hate you and cast you out, but your Father in heaven loves you, and will appear for you when no one else will or dare. His providence shall order things so as shall be for comfort to you; he shall appear for your joy and for the confusion of those that abuse you and trample on you; they shall be ashamed of their enmity to you." This was fulfilled when, upon the signals given of Jerusalem's approaching ruin, the Jews' hearts failed them for fear; but the disciples of Christ, whom they had hated and persecuted, lifted up their heads with joy, knowing that their redemption drew nigh, Luk 21:26, Luk 21:28. Though God seem to hide himself, he will in due time show himself.
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II. Let them know that God's appearances for them will be such as will make a great noise in the world (Isa 66:6): There shall be a voice of noise from the city, from the temple. Some make it the joyful and triumphant voice of the church's friends, others the frightful lamenting voice of her enemies, surprised in the city, and fleeing in vain to the temple for shelter. These voices do but echo to the voice of the Lord, who is now rendering a recompence to his enemies; and those that will not hear him speaking this terror shall hear them returning the alarms of it in doleful shrieks. We may well think what a confused noise there was in the city and temple when Jerusalem, after a long siege, was at last taken by the Romans. Some think this prophecy was fulfilled in the prodigies that went before that destruction of Jerusalem, related by Josephus in his History of the Wars of the Jews (4.388 and 6.311), that the temple-doors flew open suddenly of their own accord, and the priests heard a noise of motion or shifting in the most holy place, and presently a voice, saying, Let us depart hence. And, some time after, one Jesus Bar-Annas went up and down the city, at the feast of tabernacles, continually crying, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against all this people.
III. Let them know that God will set up a church for himself in the world, which shall be abundantly replenished in a little time (Isa 66:7): Before she travailed she brought forth. This is to be applied in the type to the deliverance of the Jews out of their captivity in Babylon, which was brought about very easily and silently, without any pain or struggle, such as was when they were brought out of Egypt; that was done by might and power (Deu 4:34), but this by the Spirit of the Lord of hosts, Zac 4:6. The man-child of the deliverance is rejoiced in, and yet the mother was never in labour for it; before her pain came she was delivered. This is altogether surprising, uncommon, and without precedent, unless in the story which the Egyptian midwives told of the Hebrew women (Exo 1:19), that they were lively and were delivered ere the midwives came in unto them. But shall the earth be made to bring forth her fruits in one day? No, it is the work of some weeks in the spring to renew the face of the earth and cover it with its products. Some read this to the same purport with the next clause, Shall a land be brought forth in one day, or shall a nation be born at once? Is it to be imagined that a woman at one birth should bring children sufficient to people a country and that they should in an instant grow up to maturity? No; something like this was done in the creation; but God has since rested from all such works, and leaves second causes to produce their effects gradually. Nihil facit per saltum - He does nothing abruptly. Yet, in this case, as soon as Zion travailed she brought forth. Cyrus's proclamation was no sooner issued out than the captives were formed into a body and were ready to make the best of their way to their own land. And the reason is given (Isa 66:9), because it is the Lord's doing; he undertakes it whose work is perfect. If he bring to the birth in preparing his people for deliverance, he will cause to bring forth in the accomplishment of the deliverance. When every thing is ripe and ready for their release, and the number of their months is accomplished, so that the children are brought to the birth, shall not I then give strength to bring forth, but leave mother and babe to perish together in the most miserable case? How will this agree with the divine pity? Shall I begin a work and not go through with it? How will that agree with the divine power and perfection? Am I he that causes to bring forth (so the following clause may be read) and shall I restrain her? Does God cause mankind, and all the species of living creatures, to propagate, and replenish the earth, and will he restrain Zion? Will he not make her fruitful in a blessed offspring to replenish the church? Or, Am I he that begat, and should I restrain from bringing forth? Did God beget the deliverance in his purpose and promise, and will he not bring it forth in the accomplishment and performance of it? But this was a figure of the setting up of the Christian church in the world, and the replenishing of that family with children which was to be named from Jesus Christ. When the Spirit was poured out, and the gospel went forth from Zion, multitudes were converted in a little time and with little pains compared with the vast product. The apostles, even before they travailed, brought forth, and the children born to Christ were so numerous, and so suddenly and easily produced, that they were rather like the dew from the morning's womb than like the son from the mother's womb, Psa 110:3. The success of the gospel was astonishing; that light, like the morning, strangely diffused itself till it took hold even of the ends of the earth. Cities and nations were born at once to Christ. The same day that the Spirit was poured out there were 3000 souls added to the church. And, when this glorious work was once begun, it was carried on wonderfully, beyond what could be imagined, so mightily grew the word of God and prevailed. He that brought to the birth in conviction of sin caused to bring forth in a thorough conversion to God.
IV. Let them know that their present sorrows shall shortly be turned into abundant joys, Isa 66:10, Isa 66:11. Observe, 1. How the church's friends are described; they are such as love her, and mourn with her and for her. Note, All that love God love Jerusalem; they love the church of God, and lay its interest very near their heart. They admire the beauty of the church, take pleasure in communion with it, and heartily espouse its cause. And those that have a sincere affection for the church have a cordial sympathy with her in all the cares and sorrows of her militant state. They mourn for her; all her grievances are their griefs; if Jerusalem be in distress, their harps are hung on the willow-trees. 2. How they are encouraged: Rejoice with her, and again and again I say, Rejoice. This intimates that Jerusalem shall have cause to rejoice; the days of her mourning shall be at an end, and she shall be comforted according to the time that she has been afflicted. It is the will of God that all her friends should join with her in her joys, for they shall share with her in those blessings that will be the matter of her joy. If we suffer with Christ and sorrow with his church, we shall reign with him and rejoice with her. We are here called, (1.) To bear our part in the church's praises: "Come, rejoice with her, rejoice for joy with her, rejoice greatly, rejoice and know why you rejoice, rejoice on the days appointed for public thanksgiving. You that mourned for her in her sorrows cannot but from the same principle rejoice with her in her joys." (2.) To take our part in the church's comforts. We must suck and be satisfied with the breasts of her consolation. The word of God, the covenant of grace (especially the promises of that covenant), the ordinances of God, and all the opportunities of attending on him and conversing with him, are the breasts, which the church calls and counts the breasts of her consolations, where her comforts are laid up, and whence by faith and prayer they are drawn. With her therefore we must suck from these breasts, by an application of the promises of God to ourselves and a diligent attendance on his ordinances; and with the consolations which are drawn hence we must be satisfied, and not be dissatisfied though we have ever so little of earthly comforts. It is the glory of the church that she has the Lord for her God, that to her pertain the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God and communion with him than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.
V. Let them know that he who gives them this call to rejoice will give them cause to do so and hearts to do so, Isa 66:12-14.
1. He will give them cause to do so. For, (1.) They shall enjoy a long uninterrupted course of prosperity: I will extend, or am extending, peace to her (that is, all good to her) like a river that runs in a constant stream, still increasing till it be swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, such peace as this, which shall go on like a river, supplying souls with all good and making them fruitful, as a river does the lands it passes through, such a river of peace as the springs of the world's comforts cannot send forth and the dams of the world's troubles cannot stop nor drive back nor its sand rack up, such a river of peace as will carry us to the ocean of boundless and endless bliss. (2.) There shall be large and advantageous additions made to them: The glory of the Gentiles shall come to them like a flowing stream. Gentiles converts shall come pouring into the church, and swell the river of her peace and prosperity; for they shall bring their glory with them; their wealth and honour, their power and interest, shall all be devoted to the service of God and employed for the good of the church: "Then shall you suck from the breasts of her consolations. When you see such crowding for a share in those comforts you shall be the more solicitous and the more vigorous to secure your share, not for fear of having the less for others coming in to partake of Christ" (there is no danger of that; he has enough for all and enough for each), "but their zeal shall provoke you to a holy jealousy." It is well when it does so, Rom 11:14; Co2 9:2. (3.) God shall be glorified in all, and that ought to be more the matter of our joy than any thing else (Isa 66:14): The hand of the Lord shall be known towards his servants, the protecting supporting hand of his almighty power, the supplying enriching hand of his inexhaustible goodness; the benefit which his servants have by both these shall be known to his glory as well as theirs. And, to make this the more illustrious, he will at the same time make known his indignation towards his enemies. God's mercy and justice shall both be manifested and for ever magnified
2. God will not only give them cause to rejoice, but will speak comfort to them, will speak it to their hearts; and it is he only that can do that, and make it fasten there. See what he will do for the comfort of all the sons of Zion. (1.) Their country shall be their tender nurse: You shall be carried on her sides, under her arms, as little children are, and shall be dangled upon her knees, as darlings are, especially when they are weary and out of humour, and must be got to sleep. Those that are joined to the church must be treated thus affectionately. The great Shepherd gathers the lambs in his arms and carries them in his bosom, and so must the under-shepherds, that they may not be discouraged. Proselytes should be favourites. (2.) God will himself be their powerful comforter: As one whom his mother comforts, when he is sick or sore, or upon any account in sorrow, so will I comfort you; not only with the rational arguments which a prudent father uses, but with the tender affections and compassions of a loving mother, that bemoans her afflicted child when it has fallen and hurt itself, that she may quiet it and make it easy, or endeavours to pacify it after she has chidden it and fallen out with it (Jer 31:20): Since I spoke against him, my bowels are troubled for him; he is a dear son, he is a pleasant child. Thus the mother comforts. Thus you shall be comforted in Jerusalem, in the favours bestowed on the church, which you shall partake of, and in the thanksgivings offered by the church, which you shall concur with. (3.) They shall feel the blessed effects of this comfort in their own souls (Isa 66:13): When you see this, what a happy state the church is restored to, not only your tongues and your countenances, but your hearts shall rejoice. This was fulfilled in the wonderful satisfaction which Christ's disciples had in the success of their ministry. Christ, with an eye to that, tells them (Joh 16:22), Your heart shall rejoice and your joy no man taketh from you. Then your bones, that were dried and withered (the marrow of them quite exhausted), shall recover a youthful strength and vigour and shall flourish like a herb. Divine comforts reach the inward man; they are marrow and moistening to the bones, Pro 3:8. The bones are the strength of the body; those shall be made to flourish with these comforts. The joy of the Lord will be your strength, Neh 8:10.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv3–5He that killeth an ox, is as if he…
He that killeth an ox, is as if he slew a man,.... Not that killed the ox of his neighbour, which, according to law, he was to pay for; or that killed one for food, which was lawful to be done; but that slew one, and offered it as a sacrifice; not blamed because blind or lame, or had any blemish in it, and so unfit for sacrifice; or because not rightly offered, under a due sense of sin, and with repentance for it, and faith in Christ; but because all sacrifices of this kind are now abolished in Gospel times, to which this prophecy belongs; Christ the great sacrifice being offered up; and therefore to offer sacrifice, which, notwithstanding the unbelieving Jews continued daily, till it was made to cease by the destruction of their temple, was a great offence to God; it was as grievous to him as offering their children to Moloch; or as the murder of a man; and was indeed a trampling under foot the Son of God, and accounting his blood and sacrifice as nothing, which was highly displeasing to God:
he that sacrificeth a lamb, as if he cut off a dog's neck; the lamb for the daily sacrifice, morning and evening, or the passover lamb, or any other: this now is no more acceptable to God, than if a dog, a very impure creature, was slain, his head cut off, and offered on the altar; which was so abominable to the Lord, that the price of one might not be brought into his house, Deu 23:18,
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he that offereth an oblation, as if he offered swine's blood; the meat offering, made of fine flour, on which oil was poured, and frankincense put, Lev 2:1, however rightly composed it might be, and offered according to law, yet now of no more esteem with God than blood, which was forbidden by the same law; nay, than the blood of swine, which creature itself, according to the ceremonial law, was unclean, and might not be eaten, and much less be offered up, and still less its blood, Lev 11:7,
and he that burneth incense, as if he blessed an idol; or that "remembers incense" (p); that offers it as a memorial of mercies, and by way of thankfulness for them, as if he gave thanks to an idol, which is nothing, and vanity and vexation in the world; sacrifices of such kind, be they what they will, are reckoned no other than as idolatry and will worship:
yea, they have chosen their own ways: which were evil, and opposite to the ways of God, especially to the way of salvation by Christ; they gave heed to the traditions of the elders; continued the service of the ceremonial law; and set up their own righteousness, in opposition to the doctrines, ordinances, sacrifice, and righteousness of Christ:
and their soul delighteth in their abominations: things which were abominable unto God; as were their traditions, which were preferred to the word of God, and by which they made it void; and their sacrifices being offered up contrary to his will, and with a wicked mind; and their righteousness being imperfect, and trusted in, to the neglect and contempt of the righteousness of his Son.
(p) , , Sept.; "qui recordatur thuris", V. L. Calvin, Vatablus; "memorans thus", Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3–5He that, &c. - Solomon, Prov. xv, 8, gives…
He that, &c. - Solomon, Prov. xv, 8, gives a full commentary on the whole verse; The sacrifice of the wicked is an abomination to the Lord. As if - From hence it is plain, that the prophet is not here reflecting upon idolatrous worship, but formal worship: upon those who in a formality worshipped the true God, and by acts which he had appointed. God by the prophet declares, that these mens services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Own ways - They live as they lust. Delight - They take pleasure in their sins.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3, 5Verse 3. He that killeth an ox is as…
Verse 3. He that killeth an ox is as if he slew a man - "He that slayeth an ox killeth a man"] These are instances of wickedness joined with hypocrisy; of the most flagitious crimes committed by those who at the same time affected great strictness in the performance of all the external services of religion. God, by the Prophet Ezekiel, upbraids the Jews with the same practices: "When they had slain their children to their idols, then they came the same day into my sanctuary to profane it," Eze 23:39. Of the same kind was the hypocrisy of the Pharisees in our Saviour's time: "who devoured widows' houses, and for a pretence made long prayers," Mt 23:14.
The generality of interpreters, by departing from the literal rendering of the text, have totally lost the true sense of it, and have substituted in its place what makes no good sense at all; for it is not easy to show how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can possibly be of the same account in the sight of God.
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He that offereth an oblation, as if he offered swine's blood - "That maketh an oblation offereth swine's blood"] A word here likewise, necessary to complete the sense, is perhaps irrecoverably lost out of the text. The Vulgate and Chaldee add the word offereth, to make out the sense; not, as I imagine, from any different reading, (for the word wanted seems to have been lost before the time of the oldest of them, as the Septuagint had it not in their copy,) but from mere necessity.
Le Clerc thinks that מעלה maaleh is to be repeated from the beginning of this member; but that is not the case in the parallel members, which have another and a different verb in the second place, "דם dam, sic Versiones; putarem tamen legendum participium aliquod, et quidem זבח zabach, cum sequatur ח cheth, nisi jam praecesserat." - SECKER. Houbigant supplies אכל achal, eateth. After all, I think the most probable word is that which the Chaldee and Vulgate seem to have designed to represent; that is, מקריב makrib, offereth.
In their abominations.] ובשקוציהם ubeshikkutseyhem, "and in their abominations;" two copies of the Machazor, and one of Kennicott's MSS. have ובגלוליהם ubegilluleyhem, "and in their idols." So the Vulgate and Syriac.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv3–5Isa 66:3. He that killeth an ox is as…
Isa 66:3. He that killeth an ox is as if he slew a man — Without this humble and devout temper of mind, killing an ox for a burnt-offering is no more acceptable to God than if a man offered his son in sacrifice to Moloch. “God here shows that the external ritual worship, offered to him by hypocrites and wicked persons, void of faith and virtue, was no more estimable in his sight than the material temple above spoken of; but that he was as much offended by the ritual worship of the impure, as by the most grievous crimes perpetrated against the immediate commands of the law, and particularly under the new economy, after the promulgation of the law of liberty, and the perfect and true sacrifice offered by Christ to expiate the sins of the world. The declaration is most important, but will not be understood unless by those who are well acquainted with the interior part of religion.” See Vitringa. Solomon, it may be observed, gives (Pro 15:8) a short but full commentary on the whole verse: The sacrifice of the wicked is an abomination to the Lord. He that sacrificeth a lamb as if he cut off a dog’s neck — Namely, in order to sacrifice it. This animal was held in the greatest abhorrence by the Jews, insomuch that the very price of a dog was forbidden to be brought into the house of the Lord, Deu 23:18. The comparison shows God’s detestation of ceremonial performances from persons destitute of true piety. He that offereth, &c., as if he offered swine’s blood — Which, being one of the principal sacrifices which the heathen offered to their idols, was in a particular manner abominable to God. He that burneth incense as if he blessed an idol — As if he honoured an idol with gifts and presents. From hence it is plain that the prophet is not here reflecting upon idolatrous worship, but formal worship; for to say, He that burneth incense to an idol is as he that blesseth an idol, would be only to say, He that blesseth an idol, blesseth an idol; that is, it would be saying nothing. But he is reflecting upon those who, in a formal way, and not in spirit and in truth, worshipped the true God, and by acts which he had appointed. God, by the prophet, declares that these men’s services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Yea, they have chosen their own ways — They live as they list; they persist in their wicked practices, and yet expect to recommend themselves to my favour by their ceremonial observances. And their soul delighteth in their abominations — Taking pleasure in their sins, and showing their contempt of my authority and enmity to my holiness, as much as their fathers did when they were mad upon their idols.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3–5He that killeth an ox is as if he…
He that killeth an ox is as if he slew a man - Lowth and Noyes render this, ‘He that slayeth an ox, killeth a man.’ This is a literal translation of the Hebrew. Jerome renders it, ‘He who sacrifices an ox is as if (quasi) he slew a man.’ The Septuagint, in a very free translation - such as is common in their version of Isaiah - render it, ‘The wicked man who sacrifices a calf, is as he who kills a dog; and he who offers to me fine flour, it is as the blood of swine.’ Lowth supposes the sense to be, that the most flagitious crimes were united with hypocrisy, and that they who were guilty of the most extreme acts of wickedness at the same time affected great strictness in the performance of all the external duties of religion. An instance of this, he says, is referred to by Ezekiel, where he says, ‘When they had slain their children to their idols, then they came the same day into my sanctuary to profane it’ Eze 23:39.
There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isa 1:11-14, with Isa 66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of an ox is as sinful in the sight of God as deliberate murder, but that he who did it in the circumstances, and with the spirit referred to, evinced a spirit as odious in his sight as though he had slain a man. So the Septuagint, Vulgate, Chaldee, Symmachus, and Theodotion, Junius, and Tremellius, Grotius, and Rosenmuller, understand it. There is probably an allusion to the fact that human victims were offered by the pagan; and the sense is, that the sacrifices here referred to were no more acceptable in the sight of God than they were.
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The prophet here refers, probably, first, to the spirit with which this was done. Their sacrifices were offered with a temper of mind as offensive to God as if a man had been slain, and they had been guilty of murder. They were proud, vain, and hypocritical. ‘They had forgotten the true nature and design of sacrifice, and such worship could not but be an abhorrence in the sight of God. Secondly, It may also be implied here, that the period was coming when all sacrifices would be unacceptable to God. When the Messiah should have come; when he should have made by one offering a sufficent atonement for the sins of the whole world; then all bloody sacrifices would be needless, and would be offensive in the sight of God. The sacrifice of an ox would be no more acceptable than the sacrifice of a man; and all offerings with a view to propitiate the divine favor, or that implied that there was a deficiency in the merit of the one great atoning sacrifice, would be odious to God.
He that sacrificeth a lamb - Margin, ‘Kid’ The Hebrew word (שׂה s'eh) may refer to one of a flock, either of sheep or goats Gen 22:7-8; Gen 30:32. Where the species is to be distinguished, it is usually specified, as, e. g., Deu 14:4, כשׂבים שׂה עזים ושׂה ves'ēh ‛ı̂zzym s'ēh kı̂s'âbı̂ym (one of the sheep and one of the goats). Both were used in sacrifice.
As if he cut off a dog’s neck - That is, as if he had cut off a dog’s neck for sacrifice. To offer a dog in sacrifice would have been abominable in the view of a Jew. Even the price for which he was sold was not permitted to be brought into the house of God for a vow (Deu 23:18; compare 1Sa 17:43; 1Sa 24:14). The dog was held in veneration by many of the pagan, and was even offered in sacrifice; and it was, doubtless, partly in view of this fact, and especially of the fact that such veneration was shown for it in Egypt, that it was an object of such detestation among the Jews. Thus Juvenal, Sat. xiv. says:
Oppida tota canem venerantur, nemo Dianam.
‘Every city worships the dog; none worship Diana.’ Diodorus (B. i.) says, ‘Certain animals the Egyptians greatly venerate (σέβονται sebontai), not only when alive, but when they are dead, as cats, ichneumons, mice, and dogs.’ Herodotus says also of the Egyptians, ‘In some cities, when a cat dies all the inhabitants cut off their eyebrows; when a dog dies, they shave the whole body and the head.’ In Samothracia there was a cave in which dogs were sacrificed to Hecate. Plutarch says, that all the Greeks sacrificed the dog. The fact that dogs were offered in sacrifice by the pagan is abundantly proved by Bochart (Hieroz. i. 2. 56). No kind of sacrifice could have been regarded with higher detestation by a pious Jew. But God here says, that the spirit with which they sacrificed a goat or a lamb was as hateful in his sight as would be the sacrifice of a dog: or that the time would come when, the great sacrifice for sin having been made, and the necessity for all other sacrifice having ceased, the offering of a lamb or a goat for the expiation of sin would be as offensive to him as would be the sacrifice of a dog.
He that offereth an oblation - On the word rendered here ‘oblation’ (מנחה minchāh). See the notes at Isa 1:13.
As if he offered swine’s blood - The sacrifice of a hog was an abomination in the sight of the Hebrews (see the notes at Isa 65:4). Yet here it is said that the offering of the מנחה minchāh, in the spirit in which they would do it, was as offensive to God as would be the pouring out of the blood of the swine on the altar, Nothing could more emphatically express the detestation of God for the spirit with which they would make their offerings, or the fact that the time would come when all such modes of worship would be offensive in his sight.
He that burneth incense - See the word ‘incense’ explained in the notes at Isa 1:13. The margin here is, ‘Maketh a memorial of.’ Such is the usual meaning of the word used here (זכר zâkar), meaning to remember, and in Hiphil to cause to remember, or to make a memorial. Such is its meaning here. incense was burned as a memorial or a remembrance-offering; that is, to keep up the remembrance of God on the earth by public worship (see the notes at Isa 62:6).
As if he blessed an idol - The spirit with which incense would be offered would be as offensive as idolatry. The sentiment in all this is, that the most regular and formal acts of worship where the heart is lacking, may be as offensive to God as the worst forms of crime, or the most gross and debasing idolatry. Such a spirit often characterized the Jewish people, and eminently prevailed at the time when the temple of Herod was nearly completed, and when the Saviour was about to appear.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv3–5He. Septuagint, "the wicked who." (Haydock) --- Ox. This…
He. Septuagint, "the wicked who." (Haydock) --- Ox. This is a prophecy, that the sacrifices which were offered in the old law, should be abolished in the new; and that he offering of them should be a crime. (Challoner) --- Without the proper dispositions, sacrifice only displeases God. (Calmet) --- Brain, or slay. (Haydock) --- Incense. To offer it in the way of a sacrifice; (Challoner) or to remind God of his people. The expression is popular, but energetic, Leviticus ii. 2, 9., and vi. 15. --- Ways, to please themselves, and to bind me. But I will not have a divided heart, chap. i. 11., and lviii. 3. (Calmet)
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 Brown1871 · Public DomainOn vv3–5God loathes even the sacrifices of the wicked (Isa…
God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9).
is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen.
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dog's neck--an abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; Pe2 2:22).
oblation--unbloody: in antithesis to "swine's blood" (Isa 65:4).
burneth--Hebrew, "he who offereth as a memorial oblation" (Lev 2:2).
they have chosen--opposed to the two first clauses of Isa 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.
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. Whedon1874 · Public DomainOn vv3–53. But as to men of undevout character, who…
3. But as to men of undevout character, who do not seek God with broken hearts — hearts crushed under a sense of sin — their sacrifices are an offence to Jehovah and a curse to themselves.
He that killeth an ox is as if he slew a man — Here follow three other similar propositions, having for their subjects things required in religious offerings under the ritual law: all together, they are the ox, the lamb, the oblation, and offering of incense. Things offset against these are utterly forbidden by the law, being in themselves abominable. They are the human sacrifice, the blood of swine, the breaking the neck of a dog, and blessing an idol — all of which call for what in themselves raise the divine horror, instead of the divine compassion. And they of the undevout Jews are herein said to sacrifice what is equivalent to these abominations when they formally attempt to sacrifice at all. In spirit they are gross idolaters, (see Isa_1:11-14,) and the conclusion seems to be, that it is time a ritual institution, abused like this, should be abolished for ever. It has ever helped the humble and penitent worshipper of Jehovah, though he needs it no more since the world’s Great Sacrifice has come, and covers all his sins. But the undevout ones worship only in the letter — the spirit of the law they trample under foot, and thereby they profane the Almighty Saviour.
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 Colleges1878 · Public DomainOn vv3–53. The first part of the verse runs literally…
3. The first part of the verse runs literally thus: “The slaughterer of the ox, a slayer of a man; the sacrificer of the sheep, a breaker of a dog’s neck; the offerer of an oblation,—swine’s blood; the maker of a memorial of incense, one that blesseth vanity (i.e. an idol)”;—four legitimate sacrificial acts being bracketed with four detestable idolatrous rites. The first member of each pair is probably to be taken as subj., the second as pred., of a sentence. But this leaves open a choice between two interpretations. (a) That the legal sacrificial action is as hateful in the sight of God as the idolatrous rite, so long as it is performed by unspiritual worshippers. (b) That he who does the first series of actions does also the second, i.e. combines the service of Jehovah with the most hateful idolatries. It is extremely difficult to decide which is the true sense. The words “as if” in E.V. are of course supplied by the translators, but the rendering is a perfectly fair one. The one fact that favours the second explanation (b) is that the latter part of the verse speaks of those who “delight in their abominations.” Unless there be a complete break in the middle of the verse, which is unlikely, this would seem to imply that the abominations enumerated were actually practised by certain persons, who at the same time claimed to be worshippers of Jehovah. Cf. Isa_66:17, Isa_65:3-5, Isa_57:3-9.
as if he slew a man] The reference may be either to murder merely or to human sacrifice; most probably the latter, since every other member of the sentence expresses a religious act. That human sacrifice was actually perpetrated by those spoken of may be safely inferred from ch. Isa_57:5.
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breaketh a dog’s neck] “This sacrifice … seems … to be alluded to as a Punic rite in Justin xviii. 1. 10, where we read that Darius sent a message to the Carthaginians forbidding them to sacrifice human victims and to eat the flesh of dogs: in the connexion a religious meal must be understood.” (W. R. Smith, Rel. of the Semites2, p. 291.) The whole paragraph should be consulted for other important references to the sacredness of the dog amongst the Semites. See also the note in Cheyne’s Commentary.
he that offereth an oblation (see on ch. Isa_1:13) (offereth) swine’s blood] See on ch. Isa_65:4.
burneth incense] R.V. marg. maketh a memorial of incense. The Hebr. verb (hizkîr) is connected with ’azkârâh, the technical name of the part of the meal offering which had to be burned with incense on the altar (cf. Lev_2:2; Lev_24:7).
blesseth an idol] Lit. “vanity,” but the rendering rightly expresses the sense; cf. ch. Isa_41:29.
Yea, they have chosen &c.] These clauses form the protasis to (Isa_66:4. Render: As they have chosen … (Isa_66:4) so will I choose &c.
I also will choose] with the same shade of meaning as in Isa_66:3 (“will find satisfaction in”). “The Orientals are fond of such antitheses” (Gesenius).
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 Readers1878 · Public DomainOn vv3–5(3) He that killeth an ox . . .—The…
(3) He that killeth an ox . . .—The truth of the previous verse is emphasised by iteration, each clause presenting a distinct illustration of it. Chapter Isa_65:3-11 had pointed to tendencies, not yet extinct, which led to open apostasy. Now the prophet declares that there may be as real an apostasy beneath an orthodox creed and an irreproachable ritual. Each act of the hypocrite’s worship is as an idolatrous abomination.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv3–5He that killeth an ox is as if he…
He that killeth an ox is as if he slew a man; literally, is a manslayer. The full meaning seems to be, "He that, not being of a poor and contrite spirit, would offer me an ox in sacrifice, is as little pleasing to me as a murderer." Sacrifice, without the true spirit of sacrifice, is an abomination. (comp. Isa_1:11, "To what purpose is the multitude of your sacrifices unto me? saith the Lord," etc.) There, however, the sacrifices are actually offered; here they are hypothetical. The ungodly exiles design to offer sacrifice to God in his temple, when they have rebuilt it (ver. 1). God rejects their offerings by anticipation. As if he out off a dog"s neck; i.e. " would no more please me by the sacrifice than if he were to make an offering of the unclean dog." (On the uncleanness of the dog, see Deu_23:18) He that offereth an oblation; or, a meat offering. (see Lev_2:1-15) He that burneth incense. With his meat offering, as directed in Lev_2:1, Lev_2:2. Such a one is no better than he that blesseth (i.e. worships) an idol. It may be suspected that the ritual acts selected for comparison with those of the Levitical law are practices to which the exiles were given. (comp. Isa_65:3, Isa_65:4) Yea, they have chosen, etc.; rather, as they haw chosen. The clause stands over against the first clause of ver. 4, "As they (gain hemmah) have chosen their ways, so I (gain ani) have chosen their delusions.
Vers. 3, 4. The rebuke of unrighteousness.
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We have
I FOUR OFFENCES SPECIALLY HATEFUL TO THE HOLY ONE.
1. Insincerity. These worshippers who brought their bullocks, their lambs, their prescribed oblations, were as guilty in the judgment of God as if they brought to his altar that which was an abomination in his sight. Their guilt lay in their insincerity; their heart was far from God when their feet were nigh his house.
2. Heedlessness. When God calls and we pay no heed to his voice, we commit an aggravated offence against him.
3. Wilfulness. The "choosing of our own ways," instead of submitting to the Divine will, is a perpetual disobedience, a sustained disloyalty.
4. Arrogance. "Doing evil before mine eyes," though conscious of the presence and the observation of God.
II GOD"S GRAVE REBUKE OF THIS UNRIGHTEOUSNESS.
1. He will make the fears of the guilty to be fulfilled will "bring their fears upon them." The apprehensions of guilt may safely be taken as prophecies of evil. Sin is at least as mischievous as it seems to the sinner. If men who are living in obdurate rebellion against God have impressions or intimations of evil consequences, they may be sure that ruin is on the road, and will before long confront them.
2. He will visit with unexpected sorrow. "I will choose their delusions calamities." Not that God ever arbitrarily punishes his children, but that he does often bring down upon the guilty sorrows and calamities which they did not apprehend from which, indeed, they imagined themselves to be secure. No man can possibly foresee where a sinful course will lead him, and in what it will land him. C.
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 Illustrator1887 · Public DomainOn vv3–5He that killeth an ox
Isa_66:3
He that killeth an ox
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Worship and wickedness
Our prophet affirms, that the sacrifices offered by the wicked and hypocritical among the Jews, being attended with enormous crimes and profane rites, and not presented with pure hearts, according to the Divine appointment, were an abomination to the Lord.
They intermixed impious ceremonies and odious superstitions with the sacrifices which they offered to the Most High. (R. Macculloch.)
Hateful sacrifices
The first part of the verse runs literally thus: The slaughterer of the ox, a slayer of a man; the sacrificer of the sheep, a breaker of a dogs neck; the offerer of an oblation, swines blood; the maker of a memorial of incense, one that blesseth vanity (i.e an idol); four legitimate sacrificial acts being bracketed with four detestable idolatrous rites. The first member of each pair is probably to be taken as subject, the second as predicate, of a sentence. But this leaves open a choice between two interpretations.
1. That the legal sacrificial action is as hateful in the sight of God as the idolatrous rite, so long as it is performed by unspiritual worshippers.
2. That he who does the first series of actions does also the second, i.e combines the service of Jehovah with the most hateful idolatries. It is extremely difficult to decide which is the true sense. The words as if in
E.V. are, of course, supplied by the translators, but the rendering is aperfectly fair one. The one fact that favours the second explanation is that the latter part of the verse speaks of those who delight in their abominations. Unless there be a complete break in the middle of the verse, which is unlikely, this would seem to imply that the abominations enumerated were actually practised by certain persons, who at the same time claimed to be worshippers of Jehovah (cf Isa_66:17, Isa_65:3-5; Isa_57:3-9). (Prof. J. Skinner, D. D.)
Unacceptable sacrifices
I regard Vitringas exposition as the most exact, profound and satisfactory. He agrees with Gesenius in making the text the general doctrine that sacrifice is hateful in the sight of God if offered in a wicked spirit, but with a special reference to those who still adhered to the old sacrifices after the great Sacrifice for sin was come and had been offered once for all. Thus understood, this verse extends to sacrifices that which the foregoing verse said of the temple, after the change of dispensation. (J. A. Alexander.)
As if he slew a man
The reference may be either to murder merely or to human sacrifice; most probably the latter, since every other member of the sentence expresses a religious act. That human sacrifice was actually perpetrated by those spoken of may be safely inferred from Isa_57:5.(Prof. J. Skinner, D. D.)
As if he cut off (breaketh) a dogs neck
This sacrifice . . . seems . . . to be alluded to as a Punic rite in Justin 18. I. 10, where we read that Darius sent a message to the Carthaginians forbidding them to sacrifice human victims and to eat the flesh of dogs. In the connection a religious meal must be understood. (W. Robertson Smith.)
Formal worship
I. ITS FEATURES.
II. ITS OFFENSIVENESS TO GOD.
III. ITS UTTER WORTHLESSNESS. (Homiletic Commentary.)
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The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v5Isa_66:5. Hear the Word of the Lord, ye that…
ACCEPTABLE WORSHIP
Isa_66:5. Hear the Word of the Lord, ye that tremble, &c.
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In all ages, true and false professors of religion have been found within the precincts of the Church. So in Isaiah’s time, &c. The hypocritical party, instead of being humbled, &c., grew bolder in sin, and presumed upon their outward relationship to God. But the prophet reminds them that the worship of God must be suited to His nature—spiritual, &c.
I. The distinguishing character of acceptable worshippers. This fear arises from—
1. Their tender love and reverence for the Author of the Word.
2. A settled delight in the holiness of that Word.
3. Produced alike by the terror of the threatenings and the sweetness of the promises.
II. The special regard which God pays to them.
1. He looks upon them.
2. He dwells with them.
3. He vindicates their cause from the rebuke of enemies.
4. He brings them for ever to dwell with Him.—S. Thodey.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3–5General Information:
General Information:
Yahweh continues speaking.
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He who slaughters ... also blesses wickedness
These four clauses all describe different ways evil people act and come to the same meaning for emphasis. (See: Parallelism)
They have chosen their own ways
"They have chosen to do evil things that violate the ways of Yahweh"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v366:3 delighting in their detestable sins: Literally delighting in…
66:3 delighting in their detestable sins: Literally delighting in abominations, which refers to pagan worship practices. • sacrifice a bull . . . blessed an idol: Wicked people brought sacrifices as prescribed by the law, but their sin rendered those sacrifices equivalent to pagan offerings (see 1:11-17).
Geneva Bible translators 1599 · Public Domain On vv3–5 Because the Jews thought themselves holy by offering of…
Because the Jews thought themselves holy by offering of their sacrifices, and in the mean season had neither faith nor repentance, God showeth that he doth no less detest these ceremonies than he doth the sacrifices of the heathen, who offered men, dogs, and swine to their idols, which things were expressly forbidden in the Law.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 Isa 66:3 He that killeth an ox [is as…
Isa 66:3 He that killeth an ox [is as if] he slew a man; he that sacrificeth a lamb, [as if] he cut off a dog’s neck; he that offereth an oblation, [as if he offered] swine’s blood; he that burneth incense, [as if] he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
Ver. 3. He that killeth an ox is as if he slew a man.] Unless, together with his ox, he kill his corruptions, and lay fast hold upon Christ (who himself was sacrificed for us, 1Co 5:7) by a lively faith. Heathens sacrificed men to Saturn; dogs also, and swine, and other unclean creatures, to their other dunghill deities. Mass priests do the like by their cruelty, hypocrisy, idolatry, impudence, luxury: their prayers, therefore, fastings, penances, pilgrimages, &c., are not accepted.
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He that sacrificeth a lamb.] Unless with it he sacrifice his lusts, and look to "the Lamb of God, slain from the beginning of the world."
As if he cut off a dog’s neck.] Heb., As if he necked a dog, {a} that is, decolled him, beheaded him for sacrifice: this was absolutely forbidden. {Deu 23:18} The Athenians also suffered not a dog to enter into their tower dedicated to Minerva, for his heat in venery and ill savour, saith Plutarch. {b}
He that offereth an oblation.] Unless with it he present his body for a sacrifice holy and acceptable unto God. {as Rom 12:1}
Is as if he offered swine’s blood.] Blood was not to be offered at all in an oblation or meat offering, but meal, oil, wine; {Lev 2:1-16} much less swine’s blood. See Lev 11:7.
He that burneth incense.] In honour of me, unless his heart ascend up withal in those pillars of sweet smoke, as Manoah’s angel did in the smoke of the sacrifice.
Is as if he blessed an idol,] i.e., Gave thanks to an idol (called here by a name that signifieth vanity or vexation) as if he were a god: in doing whereof God holdeth himself less dishonoured than by their hypocritical services performed to himself. {Eze 20:39}
Yea, they have chosen their own ways.] Which must needs be naught: Nemo sibi de suo palpet. {c} Are ye not carnal and walk as men, saith Paul that is, as naughty men. Horreo quicquid de meo est, ut meus sim.
{a} Excerebraret. - Vulg.
{b} Plut., Eλληνικ.
{c} Bernard.
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 vv3–5 Solomon, Pro 15:8, gives us a short but full…
Solomon, Pro 15:8, gives us a short but full commentary on the whole verse, The sacrifice of the wicked is an abomination to the Lord. He that killeth an ox, that is, for sacrifice, as it is expounded by the next words, he that sacrificeth a lamb. The comparisons show God’s detestation of ceremonial performances from men of wicked hearts and lives. He that burneth incense, as if he blessed an idol: from hence it is plain that the prophet is not here reflecting upon idolatrous worship, but formal worship; for to say, he that burneth incense to an idol is as he that blesseth an idol, is but to say, he that blesseth an idol blesseth an idol; but upon those who in a formality worshipped the true God, and by acts which he had appointed, such were offering sacrifices, oblation, incense. God by the prophet declares that these men’s services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Such would cutting off a dog’s neck for sacrifice have been, or offering swine’s blood; so little do ritual performances, though instituted by God himself, please God, when they are but mere formalities, as they always are when those that perform them live as they list, lewd and loose lives, and think to save themselves by their prayers, like the whore, Pro 7:14,15; not only sinning by human frailty, but taking pleasure in their sins, Pro 15:26. To offer a sacrifice with a heart resolved (when it is offered) to go on in sinful courses, is to offer it with an evil mind. This is a dreadful text to those persons who will murder, and steal, and swear, and curse, and lie, and commit adultery, and then come and stand before God in his house, which is called by his name, that is, come to serve him in acts of worship, Lev 10:3; see Psa 50:16-18; Isa 1:11-14; Jer 7:9,10; Mt 7:21-23; Joh 4:24; 1Ti 4:8.
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 v5 The prophet, having denounced God's judgments against a hypocritical…
The prophet, having denounced God's judgments against a hypocritical nation, that made a jest of God's word and would not answer him when he called to them, here turns his speech to those that trembled at his word, to comfort and encourage them; they shall not be involved in the judgments that are coming upon their unbelieving nation. Ministers must distinguish thus, that, when they speak terror to the wicked, they may not make the hearts of the righteous sad. Bone Christiane, hoc nihil ad te - Good Christian, this is nothing to thee. The prophet, having assured those that tremble at God's word of a gracious look from him (Isa 66:2), here brings them a gracious message from him. The word of God has comforts in store for those that by true humiliation for sin are prepared to receive them. There were those (Isa 66:4) who, when God spoke, would not hear; but, if some will not, others sill. If the heart tremble at the word, the ear will be open to it. Now what is here said to them?
I. Let them know that God will plead their just but injured cause against their persecutors (Isa 66:5): Your brethren that hated you said, Let the Lord be glorified. But he shall appear to your joy. This perhaps might have reference to the case of some of the Jews at their return out of captivity; but nothing like it appears in the history, and therefore it is rather to be referred to the first preachers and professors of the gospel among the Jews, to whose case it is very applicable. Observe, 1. How the faithful servants of God were persecuted: Their brethren hated them. The apostles were Jews by birth, and yet even in the cities of the Gentiles the Jews they met with there were their most bitter and implacable enemies and stirred up the Gentiles against them. The spouse complains (Sol 1:6) that her mother's children were angry with her. Pilate upbraided our Lord Jesus with this, Thy own nation have delivered thee unto me, Joh 18:35. Their brethren, who should have loved them and encouraged them for their work's sake hated them, and cast them out of their synagogues, excommunicated them as if they had been the greatest blemishes, when they were really the greatest blessings, of their church and nation. This was a fruit of the old enmity in the seed of the serpent against the seed of the woman. Those that hated Christ hated his disciples, because they supported his kingdom and interest (Joh 15:18), and they cast them out for his name's sake, because they were called by his name, and called upon his name, and laid out themselves to advance his name. Note, It is no new thing for church censures to be misapplied, and for her artillery, which was intended for her defence, to be turned against her best friends, by the treachery of her governors. And those that did this said, Let the Lord be glorified; they pretended conscience and a zeal for the honour of God and the church in it, and did it with all the formalities of devotion. Our Saviour explains this, and seems to have reference to it, Joh 16:2. They shall put you out of their synagogues, and whosoever kills you will think that he does God service. In nomine Domini incipit omne malum - In the name of the Lord commences evil of every kind. Or we may understand it as spoken in defiance of God: "You say God will be glorified in your deliverance; let him be glorified then; let him make speed and hasten his work (Isa 5:19); let him deliver him, seeing he delighted in him." Some take it to be the language of the profane Jews in captivity, bantering their brethren that hoped for deliverance, and ridiculing the expectations they often comforted themselves with, that God would shortly be glorified in it. They thus did what they could to shame the counsel of the poor, Psa 14:6. 2. How they were encouraged under these persecutions: "Let your faith and patience hold out yet a little while; your enemies hate you and oppress you, your brethren hate you and cast you out, but your Father in heaven loves you, and will appear for you when no one else will or dare. His providence shall order things so as shall be for comfort to you; he shall appear for your joy and for the confusion of those that abuse you and trample on you; they shall be ashamed of their enmity to you." This was fulfilled when, upon the signals given of Jerusalem's approaching ruin, the Jews' hearts failed them for fear; but the disciples of Christ, whom they had hated and persecuted, lifted up their heads with joy, knowing that their redemption drew nigh, Luk 21:26, Luk 21:28. Though God seem to hide himself, he will in due time show himself.
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II. Let them know that God's appearances for them will be such as will make a great noise in the world (Isa 66:6): There shall be a voice of noise from the city, from the temple. Some make it the joyful and triumphant voice of the church's friends, others the frightful lamenting voice of her enemies, surprised in the city, and fleeing in vain to the temple for shelter. These voices do but echo to the voice of the Lord, who is now rendering a recompence to his enemies; and those that will not hear him speaking this terror shall hear them returning the alarms of it in doleful shrieks. We may well think what a confused noise there was in the city and temple when Jerusalem, after a long siege, was at last taken by the Romans. Some think this prophecy was fulfilled in the prodigies that went before that destruction of Jerusalem, related by Josephus in his History of the Wars of the Jews (4.388 and 6.311), that the temple-doors flew open suddenly of their own accord, and the priests heard a noise of motion or shifting in the most holy place, and presently a voice, saying, Let us depart hence. And, some time after, one Jesus Bar-Annas went up and down the city, at the feast of tabernacles, continually crying, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against all this people.
III. Let them know that God will set up a church for himself in the world, which shall be abundantly replenished in a little time (Isa 66:7): Before she travailed she brought forth. This is to be applied in the type to the deliverance of the Jews out of their captivity in Babylon, which was brought about very easily and silently, without any pain or struggle, such as was when they were brought out of Egypt; that was done by might and power (Deu 4:34), but this by the Spirit of the Lord of hosts, Zac 4:6. The man-child of the deliverance is rejoiced in, and yet the mother was never in labour for it; before her pain came she was delivered. This is altogether surprising, uncommon, and without precedent, unless in the story which the Egyptian midwives told of the Hebrew women (Exo 1:19), that they were lively and were delivered ere the midwives came in unto them. But shall the earth be made to bring forth her fruits in one day? No, it is the work of some weeks in the spring to renew the face of the earth and cover it with its products. Some read this to the same purport with the next clause, Shall a land be brought forth in one day, or shall a nation be born at once? Is it to be imagined that a woman at one birth should bring children sufficient to people a country and that they should in an instant grow up to maturity? No; something like this was done in the creation; but God has since rested from all such works, and leaves second causes to produce their effects gradually. Nihil facit per saltum - He does nothing abruptly. Yet, in this case, as soon as Zion travailed she brought forth. Cyrus's proclamation was no sooner issued out than the captives were formed into a body and were ready to make the best of their way to their own land. And the reason is given (Isa 66:9), because it is the Lord's doing; he undertakes it whose work is perfect. If he bring to the birth in preparing his people for deliverance, he will cause to bring forth in the accomplishment of the deliverance. When every thing is ripe and ready for their release, and the number of their months is accomplished, so that the children are brought to the birth, shall not I then give strength to bring forth, but leave mother and babe to perish together in the most miserable case? How will this agree with the divine pity? Shall I begin a work and not go through with it? How will that agree with the divine power and perfection? Am I he that causes to bring forth (so the following clause may be read) and shall I restrain her? Does God cause mankind, and all the species of living creatures, to propagate, and replenish the earth, and will he restrain Zion? Will he not make her fruitful in a blessed offspring to replenish the church? Or, Am I he that begat, and should I restrain from bringing forth? Did God beget the deliverance in his purpose and promise, and will he not bring it forth in the accomplishment and performance of it? But this was a figure of the setting up of the Christian church in the world, and the replenishing of that family with children which was to be named from Jesus Christ. When the Spirit was poured out, and the gospel went forth from Zion, multitudes were converted in a little time and with little pains compared with the vast product. The apostles, even before they travailed, brought forth, and the children born to Christ were so numerous, and so suddenly and easily produced, that they were rather like the dew from the morning's womb than like the son from the mother's womb, Psa 110:3. The success of the gospel was astonishing; that light, like the morning, strangely diffused itself till it took hold even of the ends of the earth. Cities and nations were born at once to Christ. The same day that the Spirit was poured out there were 3000 souls added to the church. And, when this glorious work was once begun, it was carried on wonderfully, beyond what could be imagined, so mightily grew the word of God and prevailed. He that brought to the birth in conviction of sin caused to bring forth in a thorough conversion to God.
IV. Let them know that their present sorrows shall shortly be turned into abundant joys, Isa 66:10, Isa 66:11. Observe, 1. How the church's friends are described; they are such as love her, and mourn with her and for her. Note, All that love God love Jerusalem; they love the church of God, and lay its interest very near their heart. They admire the beauty of the church, take pleasure in communion with it, and heartily espouse its cause. And those that have a sincere affection for the church have a cordial sympathy with her in all the cares and sorrows of her militant state. They mourn for her; all her grievances are their griefs; if Jerusalem be in distress, their harps are hung on the willow-trees. 2. How they are encouraged: Rejoice with her, and again and again I say, Rejoice. This intimates that Jerusalem shall have cause to rejoice; the days of her mourning shall be at an end, and she shall be comforted according to the time that she has been afflicted. It is the will of God that all her friends should join with her in her joys, for they shall share with her in those blessings that will be the matter of her joy. If we suffer with Christ and sorrow with his church, we shall reign with him and rejoice with her. We are here called, (1.) To bear our part in the church's praises: "Come, rejoice with her, rejoice for joy with her, rejoice greatly, rejoice and know why you rejoice, rejoice on the days appointed for public thanksgiving. You that mourned for her in her sorrows cannot but from the same principle rejoice with her in her joys." (2.) To take our part in the church's comforts. We must suck and be satisfied with the breasts of her consolation. The word of God, the covenant of grace (especially the promises of that covenant), the ordinances of God, and all the opportunities of attending on him and conversing with him, are the breasts, which the church calls and counts the breasts of her consolations, where her comforts are laid up, and whence by faith and prayer they are drawn. With her therefore we must suck from these breasts, by an application of the promises of God to ourselves and a diligent attendance on his ordinances; and with the consolations which are drawn hence we must be satisfied, and not be dissatisfied though we have ever so little of earthly comforts. It is the glory of the church that she has the Lord for her God, that to her pertain the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God and communion with him than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.
V. Let them know that he who gives them this call to rejoice will give them cause to do so and hearts to do so, Isa 66:12-14.
1. He will give them cause to do so. For, (1.) They shall enjoy a long uninterrupted course of prosperity: I will extend, or am extending, peace to her (that is, all good to her) like a river that runs in a constant stream, still increasing till it be swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, such peace as this, which shall go on like a river, supplying souls with all good and making them fruitful, as a river does the lands it passes through, such a river of peace as the springs of the world's comforts cannot send forth and the dams of the world's troubles cannot stop nor drive back nor its sand rack up, such a river of peace as will carry us to the ocean of boundless and endless bliss. (2.) There shall be large and advantageous additions made to them: The glory of the Gentiles shall come to them like a flowing stream. Gentiles converts shall come pouring into the church, and swell the river of her peace and prosperity; for they shall bring their glory with them; their wealth and honour, their power and interest, shall all be devoted to the service of God and employed for the good of the church: "Then shall you suck from the breasts of her consolations. When you see such crowding for a share in those comforts you shall be the more solicitous and the more vigorous to secure your share, not for fear of having the less for others coming in to partake of Christ" (there is no danger of that; he has enough for all and enough for each), "but their zeal shall provoke you to a holy jealousy." It is well when it does so, Rom 11:14; Co2 9:2. (3.) God shall be glorified in all, and that ought to be more the matter of our joy than any thing else (Isa 66:14): The hand of the Lord shall be known towards his servants, the protecting supporting hand of his almighty power, the supplying enriching hand of his inexhaustible goodness; the benefit which his servants have by both these shall be known to his glory as well as theirs. And, to make this the more illustrious, he will at the same time make known his indignation towards his enemies. God's mercy and justice shall both be manifested and for ever magnified
2. God will not only give them cause to rejoice, but will speak comfort to them, will speak it to their hearts; and it is he only that can do that, and make it fasten there. See what he will do for the comfort of all the sons of Zion. (1.) Their country shall be their tender nurse: You shall be carried on her sides, under her arms, as little children are, and shall be dangled upon her knees, as darlings are, especially when they are weary and out of humour, and must be got to sleep. Those that are joined to the church must be treated thus affectionately. The great Shepherd gathers the lambs in his arms and carries them in his bosom, and so must the under-shepherds, that they may not be discouraged. Proselytes should be favourites. (2.) God will himself be their powerful comforter: As one whom his mother comforts, when he is sick or sore, or upon any account in sorrow, so will I comfort you; not only with the rational arguments which a prudent father uses, but with the tender affections and compassions of a loving mother, that bemoans her afflicted child when it has fallen and hurt itself, that she may quiet it and make it easy, or endeavours to pacify it after she has chidden it and fallen out with it (Jer 31:20): Since I spoke against him, my bowels are troubled for him; he is a dear son, he is a pleasant child. Thus the mother comforts. Thus you shall be comforted in Jerusalem, in the favours bestowed on the church, which you shall partake of, and in the thanksgivings offered by the church, which you shall concur with. (3.) They shall feel the blessed effects of this comfort in their own souls (Isa 66:13): When you see this, what a happy state the church is restored to, not only your tongues and your countenances, but your hearts shall rejoice. This was fulfilled in the wonderful satisfaction which Christ's disciples had in the success of their ministry. Christ, with an eye to that, tells them (Joh 16:22), Your heart shall rejoice and your joy no man taketh from you. Then your bones, that were dried and withered (the marrow of them quite exhausted), shall recover a youthful strength and vigour and shall flourish like a herb. Divine comforts reach the inward man; they are marrow and moistening to the bones, Pro 3:8. The bones are the strength of the body; those shall be made to flourish with these comforts. The joy of the Lord will be your strength, Neh 8:10.
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 vv3–5 He that killeth an ox, is as if he…
He that killeth an ox, is as if he slew a man,.... Not that killed the ox of his neighbour, which, according to law, he was to pay for; or that killed one for food, which was lawful to be done; but that slew one, and offered it as a sacrifice; not blamed because blind or lame, or had any blemish in it, and so unfit for sacrifice; or because not rightly offered, under a due sense of sin, and with repentance for it, and faith in Christ; but because all sacrifices of this kind are now abolished in Gospel times, to which this prophecy belongs; Christ the great sacrifice being offered up; and therefore to offer sacrifice, which, notwithstanding the unbelieving Jews continued daily, till it was made to cease by the destruction of their temple, was a great offence to God; it was as grievous to him as offering their children to Moloch; or as the murder of a man; and was indeed a trampling under foot the Son of God, and accounting his blood and sacrifice as nothing, which was highly displeasing to God:
he that sacrificeth a lamb, as if he cut off a dog's neck; the lamb for the daily sacrifice, morning and evening, or the passover lamb, or any other: this now is no more acceptable to God, than if a dog, a very impure creature, was slain, his head cut off, and offered on the altar; which was so abominable to the Lord, that the price of one might not be brought into his house, Deu 23:18,
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he that offereth an oblation, as if he offered swine's blood; the meat offering, made of fine flour, on which oil was poured, and frankincense put, Lev 2:1, however rightly composed it might be, and offered according to law, yet now of no more esteem with God than blood, which was forbidden by the same law; nay, than the blood of swine, which creature itself, according to the ceremonial law, was unclean, and might not be eaten, and much less be offered up, and still less its blood, Lev 11:7,
and he that burneth incense, as if he blessed an idol; or that "remembers incense" (p); that offers it as a memorial of mercies, and by way of thankfulness for them, as if he gave thanks to an idol, which is nothing, and vanity and vexation in the world; sacrifices of such kind, be they what they will, are reckoned no other than as idolatry and will worship:
yea, they have chosen their own ways: which were evil, and opposite to the ways of God, especially to the way of salvation by Christ; they gave heed to the traditions of the elders; continued the service of the ceremonial law; and set up their own righteousness, in opposition to the doctrines, ordinances, sacrifice, and righteousness of Christ:
and their soul delighteth in their abominations: things which were abominable unto God; as were their traditions, which were preferred to the word of God, and by which they made it void; and their sacrifices being offered up contrary to his will, and with a wicked mind; and their righteousness being imperfect, and trusted in, to the neglect and contempt of the righteousness of his Son.
(p) , , Sept.; "qui recordatur thuris", V. L. Calvin, Vatablus; "memorans thus", Montanus.
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 vv3–5 He that, &c. - Solomon, Prov. xv, 8, gives…
He that, &c. - Solomon, Prov. xv, 8, gives a full commentary on the whole verse; The sacrifice of the wicked is an abomination to the Lord. As if - From hence it is plain, that the prophet is not here reflecting upon idolatrous worship, but formal worship: upon those who in a formality worshipped the true God, and by acts which he had appointed. God by the prophet declares, that these mens services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Own ways - They live as they lust. Delight - They take pleasure in their sins.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 5 Verse 3. He that killeth an ox is as…
Verse 3. He that killeth an ox is as if he slew a man - "He that slayeth an ox killeth a man"] These are instances of wickedness joined with hypocrisy; of the most flagitious crimes committed by those who at the same time affected great strictness in the performance of all the external services of religion. God, by the Prophet Ezekiel, upbraids the Jews with the same practices: "When they had slain their children to their idols, then they came the same day into my sanctuary to profane it," Eze 23:39. Of the same kind was the hypocrisy of the Pharisees in our Saviour's time: "who devoured widows' houses, and for a pretence made long prayers," Mt 23:14.
The generality of interpreters, by departing from the literal rendering of the text, have totally lost the true sense of it, and have substituted in its place what makes no good sense at all; for it is not easy to show how, in any circumstances, sacrifice and murder, the presenting of legal offerings and idolatrous worship, can possibly be of the same account in the sight of God.
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He that offereth an oblation, as if he offered swine's blood - "That maketh an oblation offereth swine's blood"] A word here likewise, necessary to complete the sense, is perhaps irrecoverably lost out of the text. The Vulgate and Chaldee add the word offereth, to make out the sense; not, as I imagine, from any different reading, (for the word wanted seems to have been lost before the time of the oldest of them, as the Septuagint had it not in their copy,) but from mere necessity.
Le Clerc thinks that מעלה maaleh is to be repeated from the beginning of this member; but that is not the case in the parallel members, which have another and a different verb in the second place, "דם dam, sic Versiones; putarem tamen legendum participium aliquod, et quidem זבח zabach, cum sequatur ח cheth, nisi jam praecesserat." - SECKER. Houbigant supplies אכל achal, eateth. After all, I think the most probable word is that which the Chaldee and Vulgate seem to have designed to represent; that is, מקריב makrib, offereth.
In their abominations.] ובשקוציהם ubeshikkutseyhem, "and in their abominations;" two copies of the Machazor, and one of Kennicott's MSS. have ובגלוליהם ubegilluleyhem, "and in their idols." So the Vulgate and Syriac.
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 vv3–5 Isa 66:3. He that killeth an ox is as…
Isa 66:3. He that killeth an ox is as if he slew a man — Without this humble and devout temper of mind, killing an ox for a burnt-offering is no more acceptable to God than if a man offered his son in sacrifice to Moloch. “God here shows that the external ritual worship, offered to him by hypocrites and wicked persons, void of faith and virtue, was no more estimable in his sight than the material temple above spoken of; but that he was as much offended by the ritual worship of the impure, as by the most grievous crimes perpetrated against the immediate commands of the law, and particularly under the new economy, after the promulgation of the law of liberty, and the perfect and true sacrifice offered by Christ to expiate the sins of the world. The declaration is most important, but will not be understood unless by those who are well acquainted with the interior part of religion.” See Vitringa. Solomon, it may be observed, gives (Pro 15:8) a short but full commentary on the whole verse: The sacrifice of the wicked is an abomination to the Lord. He that sacrificeth a lamb as if he cut off a dog’s neck — Namely, in order to sacrifice it. This animal was held in the greatest abhorrence by the Jews, insomuch that the very price of a dog was forbidden to be brought into the house of the Lord, Deu 23:18. The comparison shows God’s detestation of ceremonial performances from persons destitute of true piety. He that offereth, &c., as if he offered swine’s blood — Which, being one of the principal sacrifices which the heathen offered to their idols, was in a particular manner abominable to God. He that burneth incense as if he blessed an idol — As if he honoured an idol with gifts and presents. From hence it is plain that the prophet is not here reflecting upon idolatrous worship, but formal worship; for to say, He that burneth incense to an idol is as he that blesseth an idol, would be only to say, He that blesseth an idol, blesseth an idol; that is, it would be saying nothing. But he is reflecting upon those who, in a formal way, and not in spirit and in truth, worshipped the true God, and by acts which he had appointed. God, by the prophet, declares that these men’s services were no more acceptable to him than murder, idolatry, or the most horrid profanation of his name. Yea, they have chosen their own ways — They live as they list; they persist in their wicked practices, and yet expect to recommend themselves to my favour by their ceremonial observances. And their soul delighteth in their abominations — Taking pleasure in their sins, and showing their contempt of my authority and enmity to my holiness, as much as their fathers did when they were mad upon their idols.
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 vv3–5 He that killeth an ox is as if he…
He that killeth an ox is as if he slew a man - Lowth and Noyes render this, ‘He that slayeth an ox, killeth a man.’ This is a literal translation of the Hebrew. Jerome renders it, ‘He who sacrifices an ox is as if (quasi) he slew a man.’ The Septuagint, in a very free translation - such as is common in their version of Isaiah - render it, ‘The wicked man who sacrifices a calf, is as he who kills a dog; and he who offers to me fine flour, it is as the blood of swine.’ Lowth supposes the sense to be, that the most flagitious crimes were united with hypocrisy, and that they who were guilty of the most extreme acts of wickedness at the same time affected great strictness in the performance of all the external duties of religion. An instance of this, he says, is referred to by Ezekiel, where he says, ‘When they had slain their children to their idols, then they came the same day into my sanctuary to profane it’ Eze 23:39.
There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isa 1:11-14, with Isa 66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of an ox is as sinful in the sight of God as deliberate murder, but that he who did it in the circumstances, and with the spirit referred to, evinced a spirit as odious in his sight as though he had slain a man. So the Septuagint, Vulgate, Chaldee, Symmachus, and Theodotion, Junius, and Tremellius, Grotius, and Rosenmuller, understand it. There is probably an allusion to the fact that human victims were offered by the pagan; and the sense is, that the sacrifices here referred to were no more acceptable in the sight of God than they were.
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The prophet here refers, probably, first, to the spirit with which this was done. Their sacrifices were offered with a temper of mind as offensive to God as if a man had been slain, and they had been guilty of murder. They were proud, vain, and hypocritical. ‘They had forgotten the true nature and design of sacrifice, and such worship could not but be an abhorrence in the sight of God. Secondly, It may also be implied here, that the period was coming when all sacrifices would be unacceptable to God. When the Messiah should have come; when he should have made by one offering a sufficent atonement for the sins of the whole world; then all bloody sacrifices would be needless, and would be offensive in the sight of God. The sacrifice of an ox would be no more acceptable than the sacrifice of a man; and all offerings with a view to propitiate the divine favor, or that implied that there was a deficiency in the merit of the one great atoning sacrifice, would be odious to God.
He that sacrificeth a lamb - Margin, ‘Kid’ The Hebrew word (שׂה s'eh) may refer to one of a flock, either of sheep or goats Gen 22:7-8; Gen 30:32. Where the species is to be distinguished, it is usually specified, as, e. g., Deu 14:4, כשׂבים שׂה עזים ושׂה ves'ēh ‛ı̂zzym s'ēh kı̂s'âbı̂ym (one of the sheep and one of the goats). Both were used in sacrifice.
As if he cut off a dog’s neck - That is, as if he had cut off a dog’s neck for sacrifice. To offer a dog in sacrifice would have been abominable in the view of a Jew. Even the price for which he was sold was not permitted to be brought into the house of God for a vow (Deu 23:18; compare 1Sa 17:43; 1Sa 24:14). The dog was held in veneration by many of the pagan, and was even offered in sacrifice; and it was, doubtless, partly in view of this fact, and especially of the fact that such veneration was shown for it in Egypt, that it was an object of such detestation among the Jews. Thus Juvenal, Sat. xiv. says:
Oppida tota canem venerantur, nemo Dianam.
‘Every city worships the dog; none worship Diana.’ Diodorus (B. i.) says, ‘Certain animals the Egyptians greatly venerate (σέβονται sebontai), not only when alive, but when they are dead, as cats, ichneumons, mice, and dogs.’ Herodotus says also of the Egyptians, ‘In some cities, when a cat dies all the inhabitants cut off their eyebrows; when a dog dies, they shave the whole body and the head.’ In Samothracia there was a cave in which dogs were sacrificed to Hecate. Plutarch says, that all the Greeks sacrificed the dog. The fact that dogs were offered in sacrifice by the pagan is abundantly proved by Bochart (Hieroz. i. 2. 56). No kind of sacrifice could have been regarded with higher detestation by a pious Jew. But God here says, that the spirit with which they sacrificed a goat or a lamb was as hateful in his sight as would be the sacrifice of a dog: or that the time would come when, the great sacrifice for sin having been made, and the necessity for all other sacrifice having ceased, the offering of a lamb or a goat for the expiation of sin would be as offensive to him as would be the sacrifice of a dog.
He that offereth an oblation - On the word rendered here ‘oblation’ (מנחה minchāh). See the notes at Isa 1:13.
As if he offered swine’s blood - The sacrifice of a hog was an abomination in the sight of the Hebrews (see the notes at Isa 65:4). Yet here it is said that the offering of the מנחה minchāh, in the spirit in which they would do it, was as offensive to God as would be the pouring out of the blood of the swine on the altar, Nothing could more emphatically express the detestation of God for the spirit with which they would make their offerings, or the fact that the time would come when all such modes of worship would be offensive in his sight.
He that burneth incense - See the word ‘incense’ explained in the notes at Isa 1:13. The margin here is, ‘Maketh a memorial of.’ Such is the usual meaning of the word used here (זכר zâkar), meaning to remember, and in Hiphil to cause to remember, or to make a memorial. Such is its meaning here. incense was burned as a memorial or a remembrance-offering; that is, to keep up the remembrance of God on the earth by public worship (see the notes at Isa 62:6).
As if he blessed an idol - The spirit with which incense would be offered would be as offensive as idolatry. The sentiment in all this is, that the most regular and formal acts of worship where the heart is lacking, may be as offensive to God as the worst forms of crime, or the most gross and debasing idolatry. Such a spirit often characterized the Jewish people, and eminently prevailed at the time when the temple of Herod was nearly completed, and when the Saviour was about to appear.
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 vv3–5 He. Septuagint, "the wicked who." (Haydock) --- Ox. This…
He. Septuagint, "the wicked who." (Haydock) --- Ox. This is a prophecy, that the sacrifices which were offered in the old law, should be abolished in the new; and that he offering of them should be a crime. (Challoner) --- Without the proper dispositions, sacrifice only displeases God. (Calmet) --- Brain, or slay. (Haydock) --- Incense. To offer it in the way of a sacrifice; (Challoner) or to remind God of his people. The expression is popular, but energetic, Leviticus ii. 2, 9., and vi. 15. --- Ways, to please themselves, and to bind me. But I will not have a divided heart, chap. i. 11., and lviii. 3. (Calmet)
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 vv3–5 God loathes even the sacrifices of the wicked (Isa…
God loathes even the sacrifices of the wicked (Isa 1:11; Pro 15:8; Pro 28:9).
is as if--LOWTH not so well omits these words: "He that killeth an ox (presently after) murders a man" (as in Eze 23:39). But the omission in the Hebrew of "is as if"--increases the force of the comparison. Human victims were often offered by the heathen.
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dog's neck--an abomination according to the Jewish law (Deu 23:18); perhaps made so, because dogs were venerated in Egypt. He does not honor this abomination by using the word "sacrifice," but uses the degrading term, "cut off a dog's neck" (Exo 13:13; Exo 34:20). Dogs as unclean are associated with swine (Mat 7:6; Pe2 2:22).
oblation--unbloody: in antithesis to "swine's blood" (Isa 65:4).
burneth--Hebrew, "he who offereth as a memorial oblation" (Lev 2:2).
they have chosen--opposed to the two first clauses of Isa 66:4 : "as they have chosen their own ways, &c., so I will choose their delusions.
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 vv3–5 3. But as to men of undevout character, who…
3. But as to men of undevout character, who do not seek God with broken hearts — hearts crushed under a sense of sin — their sacrifices are an offence to Jehovah and a curse to themselves.
He that killeth an ox is as if he slew a man — Here follow three other similar propositions, having for their subjects things required in religious offerings under the ritual law: all together, they are the ox, the lamb, the oblation, and offering of incense. Things offset against these are utterly forbidden by the law, being in themselves abominable. They are the human sacrifice, the blood of swine, the breaking the neck of a dog, and blessing an idol — all of which call for what in themselves raise the divine horror, instead of the divine compassion. And they of the undevout Jews are herein said to sacrifice what is equivalent to these abominations when they formally attempt to sacrifice at all. In spirit they are gross idolaters, (see Isa_1:11-14,) and the conclusion seems to be, that it is time a ritual institution, abused like this, should be abolished for ever. It has ever helped the humble and penitent worshipper of Jehovah, though he needs it no more since the world’s Great Sacrifice has come, and covers all his sins. But the undevout ones worship only in the letter — the spirit of the law they trample under foot, and thereby they profane the Almighty Saviour.
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 vv3–5 3. The first part of the verse runs literally…
3. The first part of the verse runs literally thus: “The slaughterer of the ox, a slayer of a man; the sacrificer of the sheep, a breaker of a dog’s neck; the offerer of an oblation,—swine’s blood; the maker of a memorial of incense, one that blesseth vanity (i.e. an idol)”;—four legitimate sacrificial acts being bracketed with four detestable idolatrous rites. The first member of each pair is probably to be taken as subj., the second as pred., of a sentence. But this leaves open a choice between two interpretations. (a) That the legal sacrificial action is as hateful in the sight of God as the idolatrous rite, so long as it is performed by unspiritual worshippers. (b) That he who does the first series of actions does also the second, i.e. combines the service of Jehovah with the most hateful idolatries. It is extremely difficult to decide which is the true sense. The words “as if” in E.V. are of course supplied by the translators, but the rendering is a perfectly fair one. The one fact that favours the second explanation (b) is that the latter part of the verse speaks of those who “delight in their abominations.” Unless there be a complete break in the middle of the verse, which is unlikely, this would seem to imply that the abominations enumerated were actually practised by certain persons, who at the same time claimed to be worshippers of Jehovah. Cf. Isa_66:17, Isa_65:3-5, Isa_57:3-9.
as if he slew a man] The reference may be either to murder merely or to human sacrifice; most probably the latter, since every other member of the sentence expresses a religious act. That human sacrifice was actually perpetrated by those spoken of may be safely inferred from ch. Isa_57:5.
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breaketh a dog’s neck] “This sacrifice … seems … to be alluded to as a Punic rite in Justin xviii. 1. 10, where we read that Darius sent a message to the Carthaginians forbidding them to sacrifice human victims and to eat the flesh of dogs: in the connexion a religious meal must be understood.” (W. R. Smith, Rel. of the Semites2, p. 291.) The whole paragraph should be consulted for other important references to the sacredness of the dog amongst the Semites. See also the note in Cheyne’s Commentary.
he that offereth an oblation (see on ch. Isa_1:13) (offereth) swine’s blood] See on ch. Isa_65:4.
burneth incense] R.V. marg. maketh a memorial of incense. The Hebr. verb (hizkîr) is connected with ’azkârâh, the technical name of the part of the meal offering which had to be burned with incense on the altar (cf. Lev_2:2; Lev_24:7).
blesseth an idol] Lit. “vanity,” but the rendering rightly expresses the sense; cf. ch. Isa_41:29.
Yea, they have chosen &c.] These clauses form the protasis to (Isa_66:4. Render: As they have chosen … (Isa_66:4) so will I choose &c.
I also will choose] with the same shade of meaning as in Isa_66:3 (“will find satisfaction in”). “The Orientals are fond of such antitheses” (Gesenius).
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 vv3–5 (3) He that killeth an ox . . .—The…
(3) He that killeth an ox . . .—The truth of the previous verse is emphasised by iteration, each clause presenting a distinct illustration of it. Chapter Isa_65:3-11 had pointed to tendencies, not yet extinct, which led to open apostasy. Now the prophet declares that there may be as real an apostasy beneath an orthodox creed and an irreproachable ritual. Each act of the hypocrite’s worship is as an idolatrous abomination.
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 vv3–5 He that killeth an ox is as if he…
He that killeth an ox is as if he slew a man; literally, is a manslayer. The full meaning seems to be, "He that, not being of a poor and contrite spirit, would offer me an ox in sacrifice, is as little pleasing to me as a murderer." Sacrifice, without the true spirit of sacrifice, is an abomination. (comp. Isa_1:11, "To what purpose is the multitude of your sacrifices unto me? saith the Lord," etc.) There, however, the sacrifices are actually offered; here they are hypothetical. The ungodly exiles design to offer sacrifice to God in his temple, when they have rebuilt it (ver. 1). God rejects their offerings by anticipation. As if he out off a dog"s neck; i.e. " would no more please me by the sacrifice than if he were to make an offering of the unclean dog." (On the uncleanness of the dog, see Deu_23:18) He that offereth an oblation; or, a meat offering. (see Lev_2:1-15) He that burneth incense. With his meat offering, as directed in Lev_2:1, Lev_2:2. Such a one is no better than he that blesseth (i.e. worships) an idol. It may be suspected that the ritual acts selected for comparison with those of the Levitical law are practices to which the exiles were given. (comp. Isa_65:3, Isa_65:4) Yea, they have chosen, etc.; rather, as they haw chosen. The clause stands over against the first clause of ver. 4, "As they (gain hemmah) have chosen their ways, so I (gain ani) have chosen their delusions.
Vers. 3, 4. The rebuke of unrighteousness.
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We have
I FOUR OFFENCES SPECIALLY HATEFUL TO THE HOLY ONE.
1. Insincerity. These worshippers who brought their bullocks, their lambs, their prescribed oblations, were as guilty in the judgment of God as if they brought to his altar that which was an abomination in his sight. Their guilt lay in their insincerity; their heart was far from God when their feet were nigh his house.
2. Heedlessness. When God calls and we pay no heed to his voice, we commit an aggravated offence against him.
3. Wilfulness. The "choosing of our own ways," instead of submitting to the Divine will, is a perpetual disobedience, a sustained disloyalty.
4. Arrogance. "Doing evil before mine eyes," though conscious of the presence and the observation of God.
II GOD"S GRAVE REBUKE OF THIS UNRIGHTEOUSNESS.
1. He will make the fears of the guilty to be fulfilled will "bring their fears upon them." The apprehensions of guilt may safely be taken as prophecies of evil. Sin is at least as mischievous as it seems to the sinner. If men who are living in obdurate rebellion against God have impressions or intimations of evil consequences, they may be sure that ruin is on the road, and will before long confront them.
2. He will visit with unexpected sorrow. "I will choose their delusions calamities." Not that God ever arbitrarily punishes his children, but that he does often bring down upon the guilty sorrows and calamities which they did not apprehend from which, indeed, they imagined themselves to be secure. No man can possibly foresee where a sinful course will lead him, and in what it will land him. C.
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 vv3–5 He that killeth an ox
Isa_66:3
He that killeth an ox
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Worship and wickedness
Our prophet affirms, that the sacrifices offered by the wicked and hypocritical among the Jews, being attended with enormous crimes and profane rites, and not presented with pure hearts, according to the Divine appointment, were an abomination to the Lord.
They intermixed impious ceremonies and odious superstitions with the sacrifices which they offered to the Most High. (R. Macculloch.)
Hateful sacrifices
The first part of the verse runs literally thus: The slaughterer of the ox, a slayer of a man; the sacrificer of the sheep, a breaker of a dogs neck; the offerer of an oblation, swines blood; the maker of a memorial of incense, one that blesseth vanity (i.e an idol); four legitimate sacrificial acts being bracketed with four detestable idolatrous rites. The first member of each pair is probably to be taken as subject, the second as predicate, of a sentence. But this leaves open a choice between two interpretations.
1. That the legal sacrificial action is as hateful in the sight of God as the idolatrous rite, so long as it is performed by unspiritual worshippers.
2. That he who does the first series of actions does also the second, i.e combines the service of Jehovah with the most hateful idolatries. It is extremely difficult to decide which is the true sense. The words as if in
E.V. are, of course, supplied by the translators, but the rendering is aperfectly fair one. The one fact that favours the second explanation is that the latter part of the verse speaks of those who delight in their abominations. Unless there be a complete break in the middle of the verse, which is unlikely, this would seem to imply that the abominations enumerated were actually practised by certain persons, who at the same time claimed to be worshippers of Jehovah (cf Isa_66:17, Isa_65:3-5; Isa_57:3-9). (Prof. J. Skinner, D. D.)
Unacceptable sacrifices
I regard Vitringas exposition as the most exact, profound and satisfactory. He agrees with Gesenius in making the text the general doctrine that sacrifice is hateful in the sight of God if offered in a wicked spirit, but with a special reference to those who still adhered to the old sacrifices after the great Sacrifice for sin was come and had been offered once for all. Thus understood, this verse extends to sacrifices that which the foregoing verse said of the temple, after the change of dispensation. (J. A. Alexander.)
As if he slew a man
The reference may be either to murder merely or to human sacrifice; most probably the latter, since every other member of the sentence expresses a religious act. That human sacrifice was actually perpetrated by those spoken of may be safely inferred from Isa_57:5.(Prof. J. Skinner, D. D.)
As if he cut off (breaketh) a dogs neck
This sacrifice . . . seems . . . to be alluded to as a Punic rite in Justin 18. I. 10, where we read that Darius sent a message to the Carthaginians forbidding them to sacrifice human victims and to eat the flesh of dogs. In the connection a religious meal must be understood. (W. Robertson Smith.)
Formal worship
I. ITS FEATURES.
II. ITS OFFENSIVENESS TO GOD.
III. ITS UTTER WORTHLESSNESS. (Homiletic Commentary.)
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 v5 Isa_66:5. Hear the Word of the Lord, ye that…
ACCEPTABLE WORSHIP
Isa_66:5. Hear the Word of the Lord, ye that tremble, &c.
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In all ages, true and false professors of religion have been found within the precincts of the Church. So in Isaiah’s time, &c. The hypocritical party, instead of being humbled, &c., grew bolder in sin, and presumed upon their outward relationship to God. But the prophet reminds them that the worship of God must be suited to His nature—spiritual, &c.
I. The distinguishing character of acceptable worshippers. This fear arises from—
1. Their tender love and reverence for the Author of the Word.
2. A settled delight in the holiness of that Word.
3. Produced alike by the terror of the threatenings and the sweetness of the promises.
II. The special regard which God pays to them.
1. He looks upon them.
2. He dwells with them.
3. He vindicates their cause from the rebuke of enemies.
4. He brings them for ever to dwell with Him.—S. Thodey.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3–5 General Information:
General Information:
Yahweh continues speaking.
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He who slaughters ... also blesses wickedness
These four clauses all describe different ways evil people act and come to the same meaning for emphasis. (See: Parallelism)
They have chosen their own ways
"They have chosen to do evil things that violate the ways of Yahweh"
translationWords
slaughter
cow
sacrifice
lamb
grain offering
pig
blood
memorial
incense
bless
evil
abomination
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 v3 66:3 delighting in their detestable sins: Literally delighting in…
66:3 delighting in their detestable sins: Literally delighting in abominations, which refers to pagan worship practices. • sacrifice a bull . . . blessed an idol: Wicked people brought sacrifices as prescribed by the law, but their sin rendered those sacrifices equivalent to pagan offerings (see 1:11-17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.