Exegetical and Hermeneutical Commentary of Proverbs 15:8
The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
8. See Gen 4:3-5; Heb 11:4; Heb 11:6.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 8. The sacrifice of the wicked is an abomination] Even the most sedulous attendance on the ordinances of God, and performance of the ceremonies of religion, is an abomination to the Lord, if the heart be not right with him, and the observance do not flow from a principle of pure devotion. No religious acts will do in place of holiness to the Lord.
The prayer of the upright is his delight.] What a motive to be upright; and what a motive to the upright to pray! But who is the upright? The man who is weary of sin, and sincerely desires the salvation of God; as well as he who has already received a measure of that salvation. Hence it is said in the next verse, “He loveth him that followeth after righteousness.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The sacrifice; all the religious services, yea, the best and most costly of them; one kind being put for all the rest.
The prayer; the cheapest and meanest services.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8, 9. The sacrifice [and]prayerare acts of worship.
way . . . followeth . . .righteousnessdenote conduct. God’s regard for the worship anddeeds of the righteous and wicked respectively, so stated in Psa 50:17;Isa 1:11.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The sacrifice of the wicked [is] an abomination to the Lord,…. Even those sacrifices which were of divine appointment under the former dispensation, when offered by wicked men, without faith in Christ, without any sense of sin, repentance for it, and reformation from it; when these were used as a cloak for sin, under which they sheltered and satisfied themselves, and went on in sin; when they brought them “with a wicked mind”, as in Pr 21:27; when either what they brought were not according to the law, the lame and the blind; or were not their own, but robbery for burnt sacrifice; or supposing that these would atone for their sins of themselves; when either of these, or all this, was the case, it was an abomination to the Lord; see Isa 1:11. Wherefore much more must Pagan sacrifices be an abomination to him; which were not of his appointing, and were offered to devils, and not to him; and which were many of them very inhuman and shocking; as giving a man’s firstborn for his transgression, and the fruit of his body for the sin of his soul: and so likewise Papal sacrifices, the sacrifice of the mass; the bloodless sacrifice, the offering up again of the body and blood of Christ, they pretend to; which, as it is wicked and blasphemous, is an abomination to the Lord, and perhaps is chiefly intended. Sacrifice may stand for every religious duty performed by a wicked man, being hypocritically done, and with no good view; and all their good works, which seem to be so; and are either not according to the word and will of God, being never commanded by him, of which sort are many among the Papists; or they are not done in faith, and so sin, and do not spring from love to God; but are done with a heart full of enmity to him, and are not directed to his glory: in short, whatever is done by them, let it have ever such an appearance of devotion and goodness; yet if it is placed in the room of Christ, and used to the setting aside of his righteousness, satisfaction, and sacrifice, it is an abomination to the Lord;
but the prayer of the upright [is] his delight: the prayer of such, whose hearts are right with God; who have right spirits renewed in them; are Israelites indeed; have the truth of grace and root of the matter in them; are honest, sincere, and upright in heart: the prayer of such, which is an inwrought one, wrought in his heart by the Spirit of God, and so comes from God, and is his own breathing in him, must be well pleasing to him; that which is fervent, earnest, and importunate, which cometh not out of feigned lips, but from the heart, and is put up with a true heart, in the sincerity of it; the prayer of faith, the cry of the humble; the prayer which is addressed to God as a Father, in the name of Christ the Mediator, which comes perfumed with the incense of his mediation, introduced with the celebration of the divine perfections, contains humble confessions of sin and unworthiness, ascribes all blessings to the grace of God, and expresses thankfulness for favours received, is very acceptable and delightful to God; though it is the prayer of a poor, mean, despicable creature in his own eyes, and in the eyes of others, Ps 102:17. This stands opposed to the pompous rites and ceremonies, the gaudy worship and costly sacrifices, of wicked men; such as used by the Papists.
Fuente: John Gill’s Exposition of the Entire Bible
8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
Note, 1. God so hates wicked people, whose hearts are malicious and their lives mischievous, that even their sacrifices are an abomination to him. God has sacrifices brought him even by wicked men, to stop the mouth of conscience and to keep up their reputation in the world, as malefactors come to a sanctuary, not because it is a holy place, but because it shelters them from justice; but their sacrifices, though ever so costly, are not accepted of God, because not offered in sincerity nor from a good principle; they dissemble with God, and in their conversations give the lie to their devotions, and for that reason they are an abomination to him, because they are made a cloak for sin, ch. vii. 14. See Isa. i. 11. 2. God has such a love for upright good people that, though they are not at the expense of a sacrifice (he himself has provided that), their prayer is a delight to him. Praying graces are his own gift, and the work of his own Spirit in them, with which he is well pleased. He not only answers their prayers, but delights in their addresses to him, and in doing them good.
Fuente: Matthew Henry’s Whole Bible Commentary
What the Lord Loves and Detests
Verses 8 and 9reveal the strong displeasure of the LORD with the sacrifices and life-style of the wicked. He detests their religious exercises, because their heart is not right, as is evidenced by their wicked way, Vs 26a; 29a; Pro 21:27; Mic 6:6-8; 1Sa 16:7. In contrast is the assurance that the LORD is pleased with the prayers, words, and way of the righteous, because their hearts are right, Vs 26b; 29b; Pro 21:21; Mic 6:8.
Fuente: Garner-Howes Baptist Commentary
MAIN HOMILETICS OF Pro. 15:8-9
PRAYING AND LIVING
I. God loves righteous men with a special love. God has a love for all His human creaturesa love which springs out of His relationship to them as their Creator. He loves the world (Joh. 3:16), but this love cannot be said to spring from likeness of character between Him and the objects of His love. There is a spontaneous love welling up in the mothers heart towards her child long before that child has developed any qualities to win love. The love springs from the relationship that exists between the child and its parent, and it exists before there has been time and opportunity to develop a loveable character. And there is still love in the mothers heart from the relationship, if, after there has been time to form a loveable character, no such character is manifestedif there is no response to the parents love. There is this spontaneous love in God for all His human childrena love that, even when it meets with no response, does not cease to pity those who reject it. God commended His love toward us in that while we were yet sinners Christ died for us (Rom. 5:8). But, after the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us (Tit. 3:4-5). But the special love which God has to righteous mento men of integrityto men who are sincere in their love of righteousness, and who make conformity to it the end and aim of their life (see on chap. Pro. 11:3, page 196), is a love which springs from likeness of character. It is the personal love of a perfectly Righteous Being for persons whose characters, in some degree, resemble His own. The good human father loves to see his own character in miniature in that of his child. He delights to see his son following after him in his holy habits and feelingshe loves him with a deeper and more joyful love as he sees in him the germs of holy desires and aims which he knows will be more fully developed as he grows into manhood. And so the Heavenly Father loves with the love of delight (chap. Pro. 12:22) those of His human sons and daughters who have begun to reflect His image in their hearts and lives, and waits with patience until the blade changes to the ear, and the ear into the full cornuntil they are not only just men, but just men made perfect (Heb. 12:23).
II. One act of a righteous man which God regards with special pleasure. The prayer of the upright.
1. Because it is an expression of conscious need. A sense of spiritual need and weakness is indispensable, even to the continuance of a righteous character, much more to its growth. While a man feels his need, he will not only keep what he already has, but will be in the way of getting more. While he feels that he has not already attained neither is already perfect he will follow after perfection, he will reach forth unto those things which are before, and press toward the mark for the prize of the high calling of God(Php. 3:12-14), even to entire and absolute holiness of character. When he prays, he expresses his sense of need, and thus gives proof of that lowliness and contrition of heart without which no man can receive supplies of Divine grace. Therefore God delights in his prayer.
2. It is an expression of filial confidence. He not only knows what he wants, but he knows who is able and willing to supply his need. Prayer is in itself an act of faithit is an expression of belief that God is and that He is a rewarder of them that diligently seek Him. (Heb. 11:6.) A human benefactor, especially a human parent, feels that application to him for help is a tribute to his goodness and to his powerit is a manifestation that those who seek his aid are assured of his willingness and ability to meet their need. So with the Divine Friend and Father. He loves to have His compassion and His power confided in by His creatures.
3. It is an act of obedience. God has commanded men always to pray. (Luk. 18:1.) It was a condition to be observed under the Old Testament dispensation, as well as under that of the new. Thus saith the Lord, I will yet for this be inquired of by the house of Israel to do it for them. (Eze. 36:37). Ask and it shall be given you (Luk. 11:9). The conditions are easy, but they are indispensable. No wise parent gives his children what they desire, except certain conditions are fulfilled. They may be very easy, but in no well-governed family are they dispensed with. So in Gods family. True he knows what his children need before they ask Him, even better than the wisest and most tender human parent, but the command is absolute, the condition without exception. Prayer is therefore acceptable to Him because it is an act of obedience to His command.
III. God abhors the way of the wicked.
1. Because they are at war with their better nature. There are instincts in every mail which are opposed to wrong-doing. There is a light which lightens every man that cometh into the world. When men sin they war against their own better nature. Cain possessed instincts which he must have stifled and trampled down before he could shed his brothers blood, and so it is with every son of Adam. God must hate that which debases the creature whom He created in His own image.
2. Because their ways are at war with His purpose to bless them. A wise statesman may conceive a plan which he sees by his superior intelligence is calculated to bring great blessings to his nation. He labours to make the nation see it alsohe uses all his reasoning power and all the force of his eloquence to bring it into operation, to make it the law of the land. But the very people whom it is intended to benefit may, from ignorance and prejudice, oppose his wise and beneficent efforts. He looks upon their opposition with the deepest displeasure, because it is opposed to their own welfare. If a son rebel against the plans which a wise and good father has formed for his benefit, the father must be deeply displeased at the obstinacy which thus frustrates his purpose of love and wisdom. Gods complaint against Israel was, I have nourished and brought up children, and they have rebelled against Me (Isa. 1:2)rebelled against all His gracious plans and purposes concerning them, and that is His quarrel with the ways of wicked men in general that crosses all His purposes of mercy towards them.
IV. Their acts of worship are especially displeasing to Him. They are offered with no sense of spiritual needwith no desire to forsake sin. When such men engage in outward acts of worship it is as if a thief were to offer to his judge some of his unlawful gain as a bribe to be allowed to go free of punishment. God so regarded the sacrifices of Israel when they came into His courts with hands full of blood. Your new moons and your appointed feasts My soul hateth (Isa. 1:14-15). They were an abomination to Jehovah because the hearts of the men who offered them were in love with sin and desired only, if possible, to escape the penalty due to it. Men in all ages would have been well pleased to be pardoned and to retain the offence, but the very suggestion of such a thing is a gross insult to the righteousness of God, and as this is the only construction that can be put upon a drawing near to Him in outward service while the heart is far from Him (Isa. 29:13), the sacrifice of the wicked must be the act most abhorrent to God of a way which is altogether an abomination unto Him.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 15:8. When an ungodly man prays, it is not the act of prayer that constitutes the sin, it is the want of a praying heart. The sin is in him, not in his prayer.Wardlaw.
The formal devotion of a faithless man is not worth the crust of bread which he asks.T. Adams.
Man judges by acts, God by principles. The sacrifice of the wicked, though it be part of Gods own service, yet will be found in His register in the catalogue of sins to be accounted for (Bp. Hopkins). Is he then finally rejected? Far from it. His desire to seek the Lord would be the beginning of the prayer that ensures acceptance. That which brings acceptance isnot the perfection, but the simplicity of uprightness.Bridges.
Sacrifice and prayer are not here contrasted as the higher and the lower, but sacrifice is a gift to God, prayer is desiring from Him (Comp. Isa. 1:11; Isa. 1:15, etc.) Yet this is by no means an essential difference; for both sacrifice and prayer, which indeed fall likewise under the category of offering in the broadest sense (Psa. 119:108; Heb. 13:15) come under consideration here only as general tokens of reverence for God; and the value of both is clearly defined by this test, whether the state of heart is or is not well pleasing to God.Langes Commentary.
It is not works that make the man good, but when a man is justified his works are also good. God in His grace makes well pleasing to Himself the works that come of faith, even though great imperfections still mingle with them.Starke.
The sacrifice of the wicked, though it may be very costlythe column of Stylites, the hook-swinging of the east, the millions of anxious charitywithout grace must be purely sin. The prayer of the upright, though it asks instead of gives, yet is a delight, where the other is an abomination. A man may serve God out of sheer selfish wickedness. Moreover, all are abominable. There is no just man upon earth. But the righteous has the righteousness of Christ; while these others are left, without a cover, to their own abominable guiltiness.Miller.
Works materially good may never prove so formally and eventually, viz:
(1) When they proceed not from a right principle;
(2) When they tend not to a right end. The glory of God must consume all other ends, as the sun puts out the light of the fire. But the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, even into His ears (Psa. 18:6), and so strangely charms Him (Isa. 26:16) that He breaks forth into these words: Ask me of things concerning my sons, and concerning the works of my hands command ye me (Isa. 45:11). Oh that we understood the latitude of this royal charter!Trapp.
Pro. 15:9. The way of the wicked is abomination. Not his sacrifices only, but his civilities: all his actionsnatural, moral, recreative, religiousare offensive to God. The very ploughing of the wicked is sin (Pro. 21:4). But He loveth him that followeth after righteousness, although he fulfil not all righteousness, yet if he make after it with might and main, if he pursue it and have it in chase, if by any means he may attain to the resurrection of the dead Php. 3:11); that is, the height of holiness that accompanies the resurrection: this is the man whom God loves. Now Gods love is not an empty love; it is not like the winter sun, that casteth a goodly countenance when it shines, but gives little warmth and comfort. Thou meetest him that rejoiceth and worketh righteousness; those that remember Thee in Thy ways (Isa. 64:5), that think upon Thy commandments to do them (Psa. 103:20), that are weak but willing (Heb. 13:8), that are lifting at the latch, though they cannot do up the door: Surely, shall every such one say, in the Lord have I righteousness and strength (Isa. 45:24). Righteousness, that is, mercy to those that come over to Him, and strength to enable them to come, as the sea sends out waters to fetch us to it.Trapp.
The way of the wicked and the abomination of the Lord go on with equal paces. It is his way, because he leadeth himself in it, refusing to follow the guide of instruction: and Gods way it is, wherein His abomination pursueth after him. St. Bernard saith, God loveth, neither doth this arise from anything in others, but Himself it is from whence He loveth; and therefore the more vehemently, because He doth not so much love, as rather Himself is love.Jermin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) The sacrifice of the wicked is an abomination to the Lord.And their prayers also (Isa. 1:11). The worthlessness of sacrifice without obedience (comp. 1Sa. 15:22) may be here especially mentioned, because men are apt to think that what involves cost and trouble must be pleasing to God, even when not accompanied with what alone He cares for, a loving heart.
The prayer of the upright is his delight.Even when offered by itself, without sacrifice.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The sacrifice of the wicked is an abomination This is one of the most important sayings in the book. “Sacrifice,” as it was the chief of ceremonial observances under the old dispensation, here stands for the whole of them; and this proverb is as much as to say, that no ceremonial observance of a wicked man can be acceptable to God; nay, more, they are abomination in his sight. Of course, it is implied that the man is a sinner in the proper sense of that word; not a penitent, seeking forgiveness, but one who, notwithstanding his ceremonious worship, adheres to sin in his heart, and practices it in his life; moreover, that he offers this external worship as sufficient in itself for acceptance, instead of moral qualities of heart and life. All such substitution of ceremonials for moral qualities, for purity of heart and righteousness of life, are an abomination to Jehovah. So he has declared over and over again by his prophets in the old, and by his Son and his apostles under the new, dispensation. However pleasing such sacrifices may be from a man of pure heart and upright life, or from one hungering and thirsting after righteousness, they are as the oblations of Cain and Balaam when unaccompanied with purity or penitence. But the prayer (worship) of the upright is his delight
Vainly we offer each ample oblation;
Vainly with gifts would his favour secure;
Richer by far is the heart’s adoration;
Dearer to God are the prayers of the poor.
Comp. Pro 21:27; Pro 28:9; also Pro 15:9 below; Isa 1:11; Isa 1:15; Isa 61:8; Isa 66:2. et seq.; Hos 6:6; Mic 6:6; Mic 6:8; Jer 6:20, et seq.; Jer 7:21; Psa 40:6-7; Psa 51:16; Amo 5:22; and on second clause, Luk 18:11, et seq.
v. 8. The sacrifice of the wicked is an abomination to the Lord, Pro 15:8. The sacrifice of the wicked is an abomination Melancthon thinks that this is a caution against resting in ceremonious worship, without holiness and moral virtue. See his Treatise concerning the Method of Preaching.
DISCOURSE: 789 Pro 15:8. The sacrifice of the wicked is an abomination unto the Lord: but the prayer of the upright is his delight.
THE language of Scripture is often extraordinarily emphatic. This not unfrequently arises from the strength of the metaphors that are used to express the mind of the writer: and frequently from his speaking of God in terms, which, in their strict sense, are applicable only to men. Of course, we are not to conceive of God as possessing either parts or passions; and when either the one or the other are ascribed to him, we must regard it only as a condescension to our weakness, which is incapable of comprehending any thing respecting God, except by a sort of comparison of him with man. Of all his natural perfections, such as immensity and eternity, we know nothing at all: that is to say, our knowledge is merely negative. And respecting his moral perfections, as justice, mercy, truth, we know as little, except as we transfer to him the notions which we have formed of such perfections as exist in the human mind. We associate very distinct ideas with those attributes as applied to man: and by the help of those terms we express what we conceive to regulate the actions of God in the moral government of the universe. In like manner, when we speak of any thing being an abomination or a delight to God, we mean only, that he will act in reference to that thing as we should towards any thing which excited such feelings in our minds. This is clearly understood by all. No man needs to be informed, that God is not susceptible of such feelings, or capable of those emotions which such feelings import: we therefore, in conformity with Scripture, shall proceed to speak of God in the same figurative language: and we pray God that your minds may be suitably impressed by it, whilst we consider,
I.
The truths here asserted
1.
The sacrifice of the wicked is an abomination to the Lord
[Where so strong an assertion is used in reference to any character, it is obvious, that we ought to understand, very clearly and distinctly, who they are that are designated by that character. For instance, suppose that under this general term. the wicked, we were to comprehend those only who are grossly and openly immoral, we should release all others from any participation in the feelings which the assertion respecting them is intended to create. But this we cannot do: for Solomon himself has accurately defined the character which he is here speaking of: and after defining it, has annexed to that very definition the same declaration as occurs in my text: He that turneth away his ear from hearing the law, even HIS prayer shall be abomination [Note: Pro 28:9.]. You will observe then, that the wicked is one who is inattentive to the commands of God in his word, and averse to comply with the requisitions of his Law and of his Gospel [Note: This distinction should be more fully opened, in order that all may know how deeply they are interested in what follows.]
Now such an one, even though he be guilty of no flagrant sins, is an abomination to the Lord. The rebellious state of his mind is most offensive to God: and therefore every thing that he does is hateful to him: A high look, and a proud heart, and even the ploughing of the wicked, is sin [Note: Pro 21:4.]. No act can be more innocent than that of ploughing: but the most innocent acts of such a person participate in the guilt of his general state and habit of mind.
His most religious acts too are hateful to God: his very sacrifices are an abomination. In the first chapter of Isaiahs prophecies, the Jews are represented as bringing the offerings appointed by the Law, as bringing the best too, and in great number, and at the seasons ordained by God himself: and as accompanying those sacrifices with fervent prayer; and yet as being, at the same time, objects of Gods utter abhorrence, because their conduct was altogether at variance with their professions [Note: Isa 1:11-13.]. In another chapter he speaks of them as taking delight in approaching to God, and as abounding in the self-denying exercises of fasting and prayer; and yet as altogether hateful in his sight [Note: Isa 58:2.]. The prophet Amos speaks strongly to the same effect [Note: Amo 5:21-23. This and the two preceding quotations should be recited at full length, and with the emphasis due to them.]. To what an extent the services of such persons are abhorred, God himself has told us: He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blood: he that burneth incense, as if he blessed an idol. I pray you, Brethren, to mark these expressions, and to apply them to yourselves whilst living in an unhumbled and unconverted state: for, whilst you regard any iniquity in your heart, the Lord will not hear you [Note: Psa 66:18.]: your very prayers are turned into sin.]
2.
But the prayer of the upright is Gods delight
[The upright is he who truly and unfeignedly gives himself up to God, to be saved in his appointed way, and to serve him with a pure heart and mind Of such an one God approves: and both his person and his services are accepted of him: The prayer of such an one is Gods delight. In itself it may be no more than a few broken accents, or a desire expressed only in sighs and groans: but it enters into the ears of the Lord of Hosts, and shall be answered by him to the full extent of its import. It is, in reality, the voice of his own Spirit in the suppliant: and as he knows the mind of the Spirit, so he cannot but delight in every petition that is dictated by him [Note: Rom 8:26-27.]. Besides, in the prayer of the upright there are dispositions exercised, which are in the sight of God of great price [Note: 1Pe 3:4.] The suppliant himself perhaps is mourning as though he could never hope for acceptance: but God listens to him with unspeakable delight: he loves the prayer that goeth not out of feigned lips [Note: Psa 17:1.]: above all, he delights in the prayer of the upright, because it gives scope for the exerclse of love and mercy towards the poor suppliant, and for a rich communication of all spiritual blessings to his soul. God will be inquired of by his people [Note: Eze 36:37.], before he will impart to them his promised blessings: and the moment they do pray to him, he is like a mother that hears the cry of her beloved infant, whom she instantly presses to her bosom, and in administering to whose necessities she finds relief, as it were, to her own soul. See this exemplified in his dealings with repenting Ephraim: Surely I have heard Ephraim bemoaning himself thus: Thou hast chastised me, and I was chastised as a bullock unaccustomed to the yoke: turn thou me and I shall be turned; for thou art the Lord my God. Is not Ephraim my dear son? is he not a pleasant child? for since I spake against him, I do earnestly remember him still: yea, my bowels are troubled for him; I will surely have mercy upon him, saith the Lord [Note: Jer 31:18; Jer 31:20.]. Here we see a true picture of what every upright soul shall experience. Let us only be Israelites indeed, and without guile, and our blessed Saviour will see us under the fig-tree, or in our most secret retirements, and visit us in due season with the most endearing expressions of his love. [Note: Joh 1:47-51.].]
Such are the truths asserted in our text. We now proceed to suggest,
II.
Some obvious deductions from them
From these truths it is evident,
1.
That Gods views of sin are widely different from those of men
[Men, if free from gross sin, imagine, that they have little cause for self-reproach. They see no evil in the general course of this world: the pleasures, the gaieties, the amusements of it, are all accounted innocent; and if a man perform respectably the different offices of social life, they think he has nothing to apprehend in the eternal world. But Gods thoughts are widely different from theirs. We will suppose, for argument sake, that there is nothing flagrantly sinful in conviviality, and a round of pleasurable amusements; yet inasmuch as such a state argues a departure of the soul from God, and strengthens its habit of rebellion against him, it is highly sinful: and should be so esteemed by all who would not deceive their own souls. For, if the very best actions of such persons are hateful to God, if the very sacrifices with which they attempt to honour him are an abomination in his sight, what must those actions be which have no respect to him, but which tend to banish him from their thoughts, and from the world? I tell you, Brethren, that to walk according to the course of this world, is to walk according to the prince of the power of the air, the spirit that now worketh in the children of disobedience [Note: Eph 2:2.]. You cannot be of the world and of Jesus Christ at the same time [Note: Joh 17:14; Joh 17:16.]: you cannot serve God and Mammon too [Note: Mat 6:24.]. You may as well imagine light can have communion with darkness, and Christ with Belial, as that a person truly upright and believing, can find pleasure in the society of the wicked and unbelieving [Note: 2Co 6:14-16.]. The friendship of the world is essentially, as well as constructively, a state of enmity against God [Note: Jam 4:4.]. Whatever therefore may be pleaded in extenuation of those habits in which the more respectable part of the world are living, they are all, whether social or personal, civil or religious, one continued act of sin, as long as the soul continues alienated from God, and not altogether devoted to his fear: and the man who thinks himself safe because he is in a path frequented by the great mass of his fellow-creatures, will find himself fearfully mistaken the moment he comes to the termination of it [Note: Mat 7:13-14.].]
2.
That the provisions of the Gospel are admirably suited to our necessities
[Here is a wicked man: he offers a sacrifice to his offended God: that very sacrifice is an abomination to the Lord. Must the man then be left to perish? No: the Gospel reveals to him a sacrifice which is pleasing and acceptable to God, and which shall avail for the salvation of all who trust in it, even the sacrifice of the Lord Jesus, who presented himself an offering and a sacrifice to God for a sweet smelling savour [Note: Eph 5:2.]. Again; Man, though originally made upright, has fallen [Note: Ecc 7:29.], and become utterly averse to God and his law [Note: Rom 8:7.]. As for creating himself anew, he can no more do it than he could create himself at first. Shall he then perish? No: the Gospel proclaims to him a promise from almighty God, that he will give him a new heart, and renew a right spirit within him [Note: Eze 36:26-27.]; so that, as the most guilty may be forgiven through the atonement that has been offered for him, so the most polluted may be transformed into the very image of his God in righteousness and true holiness [Note: Eph 4:24.]. Thus may those who were odious as the fallen angels, become us accepted and as happy as the angels that have never sinned. O! Brethren, when will you study this blessed Gospel? when will you search into it, to find a remedy for your diseases, and a supply for your wants? Behold it is a fountain opened, and ever flowing for the relief of sinful man: and every sinner in the universe is invited to come and drink of it without money and without price [Note: Isa 55:1-3. Joh 7:37-39.]. I would that you should no longer be an abomination to your God! I would that he should look upon you with delight, yea, that he should rejoice over you with joy, and rest in his love, and joy over you with singing [Note: Zep 3:17.]!]
3.
That by the heart, and not by the mere acts, will God form his estimate of us in the last day
[I know that our actions will be brought into judgment, and be adduced as evidences of our state before God, and as grounds of the sentence that shall be passed upon us. But it is not merely as acts that they will be either rewarded or punished; but as evidences of the real state of our souls. Even in human judicatories the object inquired into is, the intent of the mind. It is malice prepense that constitutes murder: where that did not exist, the act of killing is not accounted murder: but where that manifestly did exist, there the attempt to kill, though unsuccessful, has the penalty of murder attached to it. Thus at the bar of judgment, the sacrifices of a wicked man, how numerous or costly soever they were, will be regarded as of no value: whilst the mere sighing of an upright soul shall not lose its reward. Let that then which is chiefly marked by God, be chiefly attended to by us. Let us endeavour to get our hearts right before God. Let us remember, that, whether evidenced by overt acts or not, he can discern its real state: for he searcheth the heart and trieth the reins [Note: Jer 17:10.]. To him all things are naked and opened [Note: Heb 4:13.]; as the sacrifices of old, when flayed and cut open, were to the eye of the priest who inspected them. Hell and destruction are before him: how much more then the hearts of the children of men [Note: ver. 11.]! He weigheth the spirits [Note: Pro 16:2.], and discerns exactly how much there is of every different motive that may operate to the production of every act. Watch, therefore, and examine carefully the state of your own hearts: and as he requireth truth in the inward parts [Note: Psa 51:6.], cease not to pray day and night, that, being perfect and upright before him, you may have light in darkness [Note: Psa 112:4.], peace in death [Note: Psa 37:37.], and glory in eternity [Note: Psa 140:13.].]
Pro 15:8 The sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
Ver. 8. The sacrifice of the wicked is an abomination. ] Their very incense stinks from the hand that offers it. Isa 1:13 Good words may be uttered, but we cannot hear them, because uttered with a stinking breath: and good meat may be presented, but we cannot eat of it because it is cooked or brought to the table by a nasty sloven. Works materially good, may never prove so formally and eventually – viz., when they are not right quoad fontem, et quoad finem. (1). When they proceed not from a right principle, “a pure heart, a good conscience, and faith unfeigned”; 1Ti 1:5 (2). When they tend not to a right end, the glory of God in our own or other men’s salvation. Christus opera nostra non tam actibus quam finibus pensat. a The glory of God must consume all other ends, as the sun puts out the light of the fire.
But the prayer of the righteous is his delight. a Zanchius.
b Incantamentum.
the wicked = lawless ones.
is an abomination, &c. See note on Pro 3:32. Illustrations: Cain (Gen 4:5. Heb 11:4); Saul (1Sa 15:22, 1Sa 15:23); Jews (Isa 1:11-15; Isa 66:3).
the upright = upright ones.
Pro 15:8
Pro 15:8
“The sacrifice of the wicked is an abomination to Jehovah; But the prayer of the upright is his delight.”
“God will not allow himself to be `bought off’ by gifts and sacrifices of the unrepentant. As Kipling stated it, “Still stands thine ancient sacrifice, an humble and a contrite heart.” Anything else is an abomination.
Pro 15:8. Sometimes the wicked sacrifice, pray, and keep up a front of religion, but it does them no good (Pro 21:27; Pro 28:9; Gen 4:5; Isa 1:11; Jer 6:20; Amo 5:22 : Mar 7:7; Luk 18:11-14). God is pleased to hear the prayers of the godly (1Pe 2:12; Joh 9:31; 1Jn 3:22).
sacrifice: Pro 21:27, Pro 28:9, Isa 1:10-15, Isa 61:8, Isa 66:3, Jer 6:20, Jer 7:21-23, Amo 5:21, Amo 5:22, Joh 4:24
the prayer: Pro 15:29, 1Ch 29:17, Psa 17:1, Son 2:14
Reciprocal: Gen 18:32 – Oh Gen 20:17 – General Lev 11:34 – General Num 23:1 – seven altars Deu 17:1 – for that 1Sa 13:9 – he offered 1Ki 1:9 – slew 1Ki 3:10 – pleased 1Ch 21:26 – and called 2Ch 33:19 – his prayer also Job 2:3 – an upright Job 8:6 – thou wert Job 16:17 – my prayer Job 22:3 – any pleasure Job 35:13 – God Psa 10:17 – humble Psa 19:14 – Let Psa 33:1 – praise Psa 51:16 – delightest Psa 66:18 – If I regard Psa 109:7 – and let Psa 141:2 – Let my prayer Psa 145:18 – call upon Pro 6:16 – an Pro 7:14 – I have peace offerings with me Pro 11:20 – upright Pro 12:22 – but Pro 17:15 – abomination Pro 21:3 – General Pro 21:4 – and the Ecc 5:1 – give Isa 1:11 – what purpose Isa 43:23 – honoured Isa 45:19 – Seek Isa 58:2 – they seek Jer 7:10 – come Jer 11:15 – to do Jer 14:12 – and when Eze 14:3 – should Eze 20:3 – As I Hos 5:6 – go Hag 2:14 – So is this people Mal 2:13 – insomuch Mat 6:5 – when Joh 4:23 – the Father seeketh Act 9:11 – for Phi 4:6 – known 1Ti 2:8 – lifting 2Ti 2:22 – call Heb 11:4 – a more Jam 1:7 – General Jam 4:3 – and Jam 5:16 – The effectual 1Pe 3:12 – his ears
Pro 15:8-9. The sacrifice of the wicked Or the religious services, yea, the best and most costly of them, one kind being put for all the rest; is an abomination to the Lord Because not offered with a sincere desire to glorify him, nor from a principle of faith and love, but is made a cloak for sin, is used to silence the clamours of conscience, and commute for the neglect of obedience to Gods moral commands: see the margin. It is justly observed by Mr. Scott here, that the most costly sacrifices of the wicked, under the Mosaic law, must have been an abomination to the Lord; because their whole way was abominable to him, and because of their corrupt motives; and the case is precisely the same with all external acts of worship, nay, with the largest oblations, and most liberal alms of the impenitent and unbelieving, under the Christian dispensation. For, by them, they either mean nothing determinate, or they intend to cover their sins, to bribe their Judge, to make compensation for past, or to purchase indulgences for future transgressions: they put their services in the stead either of Christs atonement, or of holy obedience; they present them with hypocritical hearts; and they grossly affront the holy God by supposing that he can be imposed on by forms or gifts, or pleased by them while they are enemies to his justice, his authority, and his grace. But the prayer of the upright is his delight Their cheapest and meanest services, even their very prayers, are acceptable, yea, highly pleasing to him, and prevail for great blessings from him.
15:8 The {b} sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.
(b) That thing is abominable before God, which the wicked think to be most excellent, and by which they think most to be accepted.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
THE UPRIGHT ALONE ACCEPTABLE TO GOD
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes