Exegetical and Hermeneutical Commentary of Isaiah 1:13
Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; [it is] iniquity, even the solemn meeting.
13. oblations ] The word is technically used of the meal-offering, but may embrace sacrificial gifts of every description (Gen 4:4).
incense is an abomination ] Or (according to the Hebrew accentuation), “it is abominable incense to me.” The word “incense” meant originally the sacrificial smoke.
new moon and sabbath (R.V.). Cf. 1Sa 20:5; 1Sa 20:24; 2Ki 4:23; Amo 8:5; Hos 2:11; Num 28:11, &c.; Exo 20:8; Gen 2:2-3, &c. assemblies (lit. “calling together”) is the word rendered “convocation” in the Pent. (see esp. Leviticus 23).
it is iniquity meeting ] Render as R.V. I cannot away with (endure) iniquity and the solemn meeting (festal gathering), i.e. the combination of the two. The construction is still harsh (but see a somewhat similar combination in 1Sa 15:23). LXX. has “fasting and idleness”; apparently m w‘al h. The true reading may have been m wa‘rh, “fasting and solemn assembly” (Joe 1:14; Joe 2:15).
solemn meeting ] (=“throng,” Jer 9:2), cf. 2Ki 10:20; Amo 5:21; Joe 1:14. A slightly different form is used in the Law for the great gathering on the last day of the feasts of Passover and Tabernacles (Lev 23:36; Deu 16:8, &c.). The original meaning of the word is probably “tempus clausum.” (See Robertson Smith, Rel. of the Semites, Revd. Ed. p. 456.)
Fuente: The Cambridge Bible for Schools and Colleges
Bring no more – God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which it was done. He desired a better state of mind; he preferred purity of heart to all this external homage.
Vain – Hebrew offering of vanity – shav’ – offerings which were hollow, false, deceitful, and hypocritical.
Oblations – minchath. This word properly denotes a gift, or present, of any kind Gen 32:13, and then especially a present or offering to the Deity, Gen 4:3-5. It does not denote a bloody offering, but what is improperly rendered in the Old Testament, a meat-offering Lev 2:1; Lev 6:14; Lev 9:17 – an offering made of flour or fruits, with oil and frankincense. A small part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt, Lev 2:1, Lev 2:9, Lev 2:13. The proper translation would have been meat or flour-offering rather than meat-offering, since the word meat with us now denotes animal food only.
Incense – More properly frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera. Its leaves were like those of a pear-tree. It grew around Mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dogdays. It was much used in worship, not only by the Jews, but by the pagan. When burned, it produced an agreeable odor; and hence, it is called a sacrifice of sweet smell, an odor acceptable to God; compare Phi 4:18. That which was burned among the Jews was prepared in a special manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way than that prescribed by the law: see Exo 30:34, …
Is an abomination – Is hateful, or an object of abhorrence; that is, as it was offered by them, with hollow service, and with hypocritical hearts.
The new moons – On the appearance of the new moon. in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-offering, were required to be offered to God, Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October), was the beginning of their civil year, and was commanded to be observed as a festival, Lev 23:24-25. The appearance of the new moon was announced by the blowing of silver trumpets, Num 10:10. Hence, the annual festival was called sometimes, the memorial of the blowing of trumpets. The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation; but persons were stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem, and when it was discovered, the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year, but it is not improbable that the Jews observed each return of the new moon as such.
And sabbaths – shabbath, from shabath, to cease to do anything; to rest from labor. The words used here are all in the singular number, and should have been rendered the new moon, and the sabbath, and the calling of the assembly; though used in a collective sense. The sabbaths here refer not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest Gen 2:2-3; and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness, Lev 16:31; 23:24-39.
The calling of assemblies – The solemn convocations or meetings at their festivals and fasts.
I cannot away with – Hebrew lo’ ‘ukal – I cannot bear, or endure.
It is iniquity – That is, in the way in which it is conducted. This is a strong emphatic expression. It is not merely evil, and tending to evil; but it is iniquity itself. There was no mixture of good.
Even the solemn meeting – The word which is used here – atsarah – comes from the verb atsar, which signifies to shut up, or to close; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they shut up, or closed the sacred festivals. Hence, that day was called the great day of the feast, as being a day of special solemnity and impressiveness; see the note at Joh 7:37; compare Lev. 23:3-36. In the translation of this word, however, there is a great variety in the ancient versions. Vulgate, Your assemblies are iniquitous. Septuagint, Your new moons, and sabbaths, and great day, I cannot endure; fasting and idleness. Chald. Paraph., Sacrifice is abominable before me; and your new moons, and sabbaths, since you will not forsake your sins, so that your prayer may be heard in the time of your assembling. Syriac, In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that (that is, sacrifices) which has been Obtained by fraud and violence. The English translation has, however, probably expressed the correct sense of the Hebrew.
Fuente: Albert Barnes’ Notes on the Bible
Isa 1:13
The calling of assemblies, I cannot away with
Service not services
1.
Many think religion flourishes if services are well attended. But, unless we are willing and obedient our fat things will not make us fat. They will rather harm us. Paul says, Ye serve the Lord Christ. Your vocation is the main part of your service for Him, provided you are in the place where He would have you be. If you are not clear about that point, be sure and inquire of Him. In a well-ordered house there are many servants, and, if one tried to do anothers work, there would be confusion. Do your work and do it faithfully. If God has special and occasional service, beyond this, He will direct you to it.
2. Again, remember what the apostle says about service, Not slothful in business, fervent in spirit, serving the Lord–fervent, that is, quite not, boiling. You might as well run a locomotive without steam as try and serve the Lord without fervour. How shall you get it? You can get it in a measure from the influence of those who themselves are warm in Gods service. Catch fire from such as Samuel Rutherford, whose volume reminds me of a contrivance they had before matches were invented. It was a kind of bottle, containing some mixture, into which you dipped the match, and it immediately took fire. These letters of Rutherfords are just like that. When you feel dull, lukewarm, read one or two of those letters, and, provided your heart is sincere, see if it does not set you on fire. But we have better than that. We have Rutherfords Master. The central source of holy zeal, of burning love, is there.
3. Again, be willing to do what is humble, what seems useless, if He so direct. It is a great trial of patience. Moses tended sheep forty years. Gods chief difficulty with us is, not filling, but emptying us; not edifying or building up, as it is pulling us down. Look at the history of the Church, and you will see that most, if not all, of those whom God has employed in a signal manner for His glory, have been, in one way or another, among the most afflicted of men either in heart or in body, sometimes in both. Therefore, do not be afraid of suffering; it helps service. The work of God is mostly hidden work, fully known to Him, known partly to those who are the immediate objects of it, scarcely known to ourselves. I am afraid, nowadays, there is a great deal too much speaking about the work done or doing. I have sometimes thought how well the apostles got on without newspapers–and the work was done all the same!
4. if we are thus doing Gods work fervently, humbly, patiently, though obscurely, looking to Him alone, we, like our Master, will finish the work that He has given us to do. Only as we abide in Christ, can we be able to complete our work. Mere machinery and outward activity are of no account without this daily dwelling in, and drawing from, Him. (T. Monod.)
Acceptable worship
To adore God for His goodness, and to pray to Him to make us good, is the sum and substance of all wholesome worship. Then is a man fit to come to church, sins and all, if he carry his sins into church not to carry them out again safely and carefully, as we are all too apt to do, but to cast them down at the foot of Christs Cross, in the hope (and no man ever hoped that hope in vain) that he will be lightened of that burden, and leave some of them, at least, behind him. (C. Kingsley, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. The new moons and Sabbaths – “The fast and the day of restraint”] aven vaatsarah. These words are rendered in many different manners by different interpreters, to a good and probable sense by all; but I think by none in such a sense as can arise from the phrase itself, agreeably to the idiom of the Hebrew language. Instead of aven, the Septuagint manifestly read tsom, , “the fast.” This Houbigant has adopted. The prophet could not well have omitted the fast in the enumeration of their solemnities, nor the abuse of it among the instances of their hyprocrisy, which he has treated at large with such force and elegance in his fifty-eighth chapter. Observe, also, that the prophet Joel, (Joe 1:14; Joe 2:15,) twice joins together the fast and the day of restraint: –
atsarah kiru tsom kaddeshu
“Sanctify a fast; proclaim a day of restraint:”
which shows how properly they are here joined together. atsarah, “the restraint,” is rendered, both here and in other places of our English translation, “the solemn assembly.” Certain holy days ordained by the law were distinguished by a particular charge that “no servile work should be done therein;” Le 23:36; Nu 29:35; De 16:8. This circumstance clearly explains the reason of the name, the restraint, or the day of restraint, given to those days.
If I could approve of any translation of these two words which I have met with, it should be that of the Spanish version of the Old Testament, made for the use of the Spanish Jews: Tortura y detenimento, “it is a pain and a constraint unto me.” But I still think that the reading of the Septuagint is more probably the truth.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Bring no more; I neither desire nor will accept of any upon these terms.
Oblations, Heb. meat-offerings; of which see Lev 2:1; Num 15:4. Incense is an abomination, unto me; so far is it from being a sweet savour to me, as you foolishly imagine. The new moons; which were holy to God, and observed with great solemnity. See Num 28:11,14; Psa 81:3.
The calling of assemblies; all other solemn times wherein the people were obliged to meet together, as the three great yearly feasts, and other extraordinary seasons.
I cannot away with, Heb. I cannot bear; it is burdensome and grievous to me. It is also iniquity; so far is it from pleasing me, that it is an offence to me; and instead of reconciling me to you, which is your design, it provoketh me more against you.
The solemn meeting; the most solemn day of each of the three feasts, which was the last day, which is called by this very name, Lev 23:36; Num 29:35, and elsewhere; although the word be sometimes more generally used of any other solemn festival day.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. oblationsunbloody; “meat(old English sense, not flesh) offerings,” thatis, of flour, fruits, oil, c. (Le2:1-13). Hebrew, mincha.
incenseput upon thesacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2Rev 8:3).
new moonsobserved asfestivals (Num 10:10; Num 28:11;Num 28:14) with sacrifices andblowing of silver trumpets.
sabbathsboth theseventh day and the beginning and closing days of the great feasts(Le 23:24-39).
away withbear, MAURERtranslates, “I cannot bear iniquity and the solemnmeeting,” that is, the meeting associated withiniquityliterally, the closing days of the feasts; so thegreat days (Lev 23:36; Joh 7:37).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Bring no more vain oblations,…. As all such were, which were offered up without faith in Christ, in hypocrisy, and with dependence on them for pardon and atonement, and particularly when put an end to by the sacrifice of Christ; see Mt 15:9. The Targum renders it, “an oblation of robbery”; see Isa 60:8
incense is an abomination to me; instead of being of a sweet smell. This was burnt on the altar of incense, and put upon the sacrifices,
Ex 30:1 was typical of prayer, Ps 141:2 but now under the Gospel dispensation to be disused, and so disagreeable to God, that it is as if an idol was blessed, Isa 66:3
the new moons; the feasts kept on the first day of the month, at the appearance of the moon:
and sabbaths; observed every seventh day, every seventh year, and every seven times seventh year:
the calling of assemblies; or “the new moon and sabbath, do not call a congregation”. These assemblies called were the holy convocations on the seventh day sabbath, at the feasts of passover, pentecost, and tabernacles, at the blowing of the trumpets, and on the day of atonement, Le 23:3 c. Nu 28:26. The words,
I cannot away with or “bear”, may be joined with the following word, “iniquity” and the meaning is, that the Lord could not bear the iniquity that was in their hearts when they had their solemn assemblies and holy convocations:
[it is] iniquity, even the solemn meeting: or cessation from work on any of the above festivals; particularly the feast of weeks, or pentecost, was called , “Atzareth”, by the Jews g, the same word with this here h.
g Misn. Chagiga, c. 2. sect. 4. h The whole verse, agreeably to the accents, is thus rendered by Reinbeck. de Accent. Heb. p. 377, 378.
“Do not go on to offer oblation of vanity; incense of abomination is it to me; [do not go on, I say], on the new moon, and sabbath, to call a convocation: I cannot [bear] iniquity, together with the most solemn congregation.”
Fuente: John Gill’s Exposition of the Entire Bible
Because they had not performed what Jehovah commanded as He commanded it, He expressly forbids them to continue it. “Continue not to bring lying meat-offering; abomination incense is it to me.” Minchah (the meat-offering) was the vegetable offering, as distinguished from zebach , the animal sacrifice. It is called a “lying meat-offering,” as being a hypocritical dead work, behind which there was none of the feeling which it appeared to express. In the second clause the Sept., Vulg., Gesenius, and others adopt the rendering “incense – an abomination is it to me,” ketoreth being taken as the name of the daily burning of incense upon the golden altar in the holy place (Exo 30:8). But neither in Psa 141:2, where prayer is offered by one who is not a priest, nor in the passage before us, where the reference is not to the priesthood, but to the people and to their deeds, is this continual incense to be thought of. Moreover, it is much more natural to regard the word ketoreth not as a bold absolute case, but, according to the conjunctive darga with which it is marked, as constructive rather; and this is perfectly allowable. The meat-offering is called “incense” ( ketoreth ) with reference to the so-called azcarah , i.e., that portion which the priest burned upon the altar, to bring the grateful offerer into remembrance before God (called “burning the memorial,” hiktir azcarah , in Lev 2:2). As a general rule, this was accompanied with incense (Isa 66:3), the whole of which was placed upon the altar, and not merely a small portion of it. The meat-offering, with its sweet-smelling savour, was merely the form, which served as an outward expression of the thanksgiving for God’s blessing, or the longing for His blessing, which really ascended in prayer. But in their case the form had no such meaning. It was nothing but the form, with which they thought they had satisfied God; and therefore it was an abomination to Him. Isa 1:13. God was just as little pleased with their punctilious observance of the feasts: “New-moon and Sabbath, calling of festal meetings … I cannot bear ungodliness and a festal crowd.” The first objective notions, which are logically governed by “I cannot bear” ( : literally, a future hophal – I am unable, incapable, viz., to bear, which may be supplied, according to Psa 101:5; Jer 44:22; Pro 30:21), become absolute cases here, on account of another grammatical object presenting itself in the last two nouns: “ungodliness and a festal crowd.” As for new-moon and Sabbath (the latter always signifies the weekly Sabbath when construed with C hodesh ) – and, in fact, the calling of meetings of the whole congregation on the weekly Sabbath and high festivals, which was a simple duty according to Lev 23 – Jehovah could not endure festivals associated with wickedness. (from , to press, or crowd thickly together) is synonymous with ), so far as its immediate signification is concerned, as Jer 9:1 clearly shows, just as is synonymous with . (from , to breathe) is moral worthlessness, regarded as an utter absence of all that has true essence and worth in the sight of God. The prophet intentionally joins these two nouns together. A densely crowded festal meeting, combined with inward emptiness and barrenness on the part of those who were assembled together, was a contradiction which God could not endure.
Fuente: Keil & Delitzsch Commentary on the Old Testament
13. Bring no more vain oblations This is a useful admonition for restraining the irregular desires of those who do not cease to follow inveterately unmeaning and hypocritical worship, that, warned by God, they may at length repent, if they would listen to any advice. But hence we learn how hard it is to shake the false confidence of hypocrites, when they have once been hardened, since they cannot even endure to hear God plainly warning them not to go on in losing their pains, and in the practice of such madness.
Incense is an abomination to one To press them more closely, he proceeds farther, and declares that such worship is not only unprofitable, but even that he detests and abhors it; and justly, because the profanation of the worship of God, in which his name is falsely employed, is not free from sacrilege. For as nothing is more dear to God than his own glory, so there is nothing which he more strongly detests than to have it infringed by any kind of corruptions: and this is done, when any sort of unmeaning service is put in the room of true worship. The meaning of this passage has been mistaken by some, who have thought that the Prophet speaks of the repeal of the law; for that is not his object, but he recalls the people of his time to the right manner of observing ceremonies, and shows with what design and for what purpose they were instituted. For since the beginning of the world the worship of God was spiritual, and the diversity of our worship from that which prevailed under the Old Testament had a reference to men, but not to God. In God there is no change, (Jas 1:17,) but he accommodates himself to the weakness of men. That kind of government therefore was suitable to the Jews, just as a preparatory training (22) is needed for children. For what purpose they were instituted, and what is the right manner of observing ceremonies, he now describes.
(22) Poedagogia. In what sense our Author uses this term may be gathered from his Commentary on Gal 3:24. The law was our schoolmaster ( παιδαγωγός) to Christ. — Ed
Fuente: Calvin’s Complete Commentary
THE POSSIBILITIES OF PUBLIC WORSHIP
Isa. 1:13. It is iniquity, even the solemn meeting.
I. Public worship is a thing of Divine appointment. A considerable part of the earlier books of Scripture is occupied with injunctions to observe it, and with directions for its conduct. All the best men of ancient times made public worship part of the business of their lives. David, Josiah, Hezekiah, Ezra, and Nehemiah made great sacrifices that it might be duly honoured. Our Lord Himself, who set aside the traditions of men, was careful to observe this Divine ordinance; besides attending the great feasts, He attended the synagogue every Sabbath-day (Luk. 4:16). The apostles and early Christians were in this respect His true followers (Act. 2:46; Act. 3:1). And we are expressly warned against neglect of it (Heb. 10:24-25).
II. Public worship may be a means of communion with God. It was this possibility that induced men to build the Temple, that there might be a recognised place of meeting, not only with each other, but with God. There God did often meet with them (Psa. 63:2; Psa. 27:4, &c.) The Temple now is wherever devout men are assembled for worship, and God, in the person of His Son, has expressly promised to be in their midst (Mat. 18:20).
III. Consequently public worship may be a thing of the highest profit to man. Upon those to whom communion with God is indeed vouchsafed, public worship exerts a transforming and ennobling influence [258] They are uplifted for a season above the cares, the sorrows, and the joys of life; they receive new strength for the performance of lifes duties and the bearing of lifes burdens; from the mount of supplication they come down bearing a more real and abiding likeness to God than that which in the old time gave to the countenance of Moses an overwhelming splendour.
[258] The mind is essentially the same in the peasant and the prince; the forces of it naturally equal in the untaught man and in the philosopher; only the one of these is busied in meaner affairs and within narrower bounds, the other exercises himself in things of weight and moment; and this it is that puts the wide distance between them. Noble objects are to the mind what the sunbeams are to a bud or flower: they open and unfold, as it were, the leaves of it, put it upon exerting and spreading itself every way, and call forth all those powers that lie hid and locked up in it. The praise and admiration of God, therefore, brings this advantage along with it, that it sets our faculties upon their full stretch, and improves them to all the degrees of perfection of which they are capable.Atterbury, 16631732.
IV. It may also be a thing supremely acceptable to God. When His children assemble to unite in expressing their common thankfulness, trust, and love for Him, He listens with fatherly delight [261] Compared with angelic worship, human worship is a very poor and imperfect thing; it is but an earthen vessel compared with a chalice of silver or of gold; but the emotions of gratitude, trust, and love with which it is filled, make it precious in His sight. There is a reversal of our Lords saying (Mat. 23:19): the rude altar is hallowed by the spiritual sacrifice.
[261] No doubt the prayers which the faithful put up to heaven from under their private roofs, were very acceptable unto Him; but if a saints single voice in prayer be so sweet to Gods ear, much more the Church choir, His saints prayers in consort together. A father is glad to see any one of his children, and makes him welcome when he visits him, but much more when they come together, the greatest feast is when they all meet at his house. The public praises of the Church are the emblem of heaven itself, where all the angels and saints make but one consort. There is a wonderful prevalency in the joint prayers of His people. When Peter was in prison, the Church meets and prays him out of his enemies hands. A prince will grant a petition subscribed by the hands of a whole city, which maybe he would not at the request of a private subject, and yet love him well too. There is an especial promise to public prayer: Where two or three are gathered together in My Name, there am I in the midst of them.Gurnall, 16171679.
These are some of the possibilities of public worship; but they are not the only ones. The reverse of all this may be true. The worship may be observed and offered without any real regard to the Divine will and pleasure; it may separate God and men still more widely; it may be a curse to those who partake in it, and it may be a grievous offence to the Holy One of Israel.
Let us recall some of the things in connection with public worship which are apt to satisfy men. They are such as these: a crowded assembly; sweet singing; a noble liturgy; an eloquent sermon; a large collection. When these things are combined in any service, we are apt to felicitate ourselves exceedingly. But upon that very service God may look with unqualified condemnation. The crowd may have assembled for reasons very far removed from a desire to worship God; the singing may have been merely an artistic performance; the liturgy may have been made up of prayers such as that which a newspaper described as the most eloquent ever addressed to a Boston audience; the sermon may have had for its supreme object the glorification of the preacher; the contributors to the collection may have been moved merely by a desire to place the name of their congregation at the head of the subscription-list published in the newspapers on the following day. The whole thing may have been of the earth, earthy, and this may have been Gods verdict concerning it, It is iniquity, even the solemn meeting.
What, then, are the elements in worship essential to its acceptance with God?
1. That it be offered by His people. Not from rebels against His authority will He accept expressions of homage [264] in their lips such expressions are mockeries vile and horrible as those wherewith in Pilates judgment-hall the Roman soldiers jeered at the Son of God (Mat. 27:27-29).
2. That it be offered with reverence, with that sweet and solemn awe which is born of a recognition of Gods nearness and of His exceeding glory (Psa. 89:7) [267]
3. That it be the expression of lovelove singing in the hymns, breathing in the prayers, awakening godly sorrow for the sins of the past, leading to sincere and resolute dedication of the whole being to God for the future. Where these principles animate the worshippers, they will be governed by them also in daily life; their whole life will be a service and sacrifice well-pleasing in the sight of God, and what are called their acts of worship will not be artificial flowers stuck on to dead and rotting branches for their adornment, but sweet, natural blossoms, upon which God will smile, and which He will pronounce very good.
[264] If a person was to attend the levee of an earthly prince every court-day, and pay his obeisance punctually and respectfully, but at other times speak and act in opposition to his sovereign, the king would justly deem such a one an hypocrite and an enemy. Nor will a solemn and stated attendance on the means of grace in the house of God prove us to be Gods children and friends,if we confine our religion to the church walls, and do not devote our lips and lives to the glory of that Saviour we profess to love.Salter.
[267] A remembrance of Gods omnipresence will quell distractions in worship. The actual thoughts of this would establish our thoughts, pull them back when they begin to rove, and blow off all the froth that lies on the top of our spirits. An eye taken up with the presence of one object is not at leisure to be filled with another; he that looks intently upon the sun shall have nothing for a while but the sun in his eye. Oppose to every intruding thought the idea of the Divine omnipresence, and put it to silence by the awe of His majesty. When the master is present, scholars mind their books, keep their places, and run not over the forms to play with one another; and the masters eye keeps an idle servant to his work, that otherwise would be gazing at every straw, and prating to every passenger. How soon would the remembrance of this dash all extravagant fancies out of countenance, just as the news of the approach of a prince would make the courtiers bustle up themselves, huddle up their vain sports, and prepare themselves for a reverent behaviour in his sight. We should not dare to give God a piece of our heart, when we apprehend Him present with the whole; we should not dare to mock one that we knew were more inwards with us than we are with ourselves, and that beheld every motion of our mind as well as action of our body.Charnock, 16281680.
I have sometimes had the misfortune to sit in concerts where persons would chatter and giggle and laugh during the performance of the profoundest passages of the symphonies of the great artists; and I never fail to think, at such times, I ask to know neither you, nor your father and mother, nor your name: I know what you are, by the way you conduct yourself hereby the want of sympathy and appreciation which you evince respecting what is passing around you. We could hardly help striking a man who should stand looking upon Niagara Falls without exhibiting emotions of awe and admiration. If we were to see a man walk through galleries of genius, totally unimpressed by what he saw, we should say to ourselves, Let us be rid of such an unsusceptible creature as that.
Now I ask you to pass upon yourselves the same judgment. What do you suppose angels, that have trembled and quivered with ecstatic joy in the presence of God, think when they see how indifferent you are to the Divine love and goodness in which you are perpetually bathed, and by which you are blessed and sustained every moment of your lives? How can they do otherwise than accuse you of monstrous ingratitude and moral insensibility, which betoken guilt as well as danger?Beecher.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) Bring no more vain oblations.These were of the minchah class, the meat-offerings, or, more properly, meal-offerings of Lev. 7:9-12. This, with its symbolic accompaniment of incense (Isa. 66:3), was the characteristic feature of the thank-offerings and peace-offerings.
Incense is an abomination.The Hebrew word is not that usually translated incense, and is found in Psa. 66:15 (incense, or sweet smoke, of rams), in connection with animal sacrifice. There does not appear, however, any adequate reason why we should take the minchah in any but its usual sense of meal-offering. The prophet brings together all the chief ritual phrases without an elaborate attention to the details connected with them.
The new moons and sabbaths . . .The classification agrees with that of 2Ch. 8:13 : sabbaths, new moons, and solemn feasts. (Comp. Hos. 2:11). The term convocation, or assembly, was specially applied to the Passover, the Feast of Weeks, and the Feast of Tabernacles (Lev. 23:7; Lev. 23:21; Lev. 23:27). The religious revival under Hezekiah brought all these into a fresh prominence (2Ch. 31:3). In Col. 2:16 they appear together as belonging to the Judaising Essene Christians of the apostolic age.
It is iniquity, even the solemn meeting.The Hebrew construction has the abruptness of indignation: The new moon and sabbaths, and calling of assemblies . . . iniquity with a solemn assembly I cannot bear. This was what made the crowded courts of the Temple hateful to the messenger of Jehovah. Iniquity was there. The character of a ruling caste is not changed in a day, and the lives of rulers and judges were under Hezekiah as they had been in the days of Ahaz, or at least in those of Uzziah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Vain oblations The Minchah an offering of meal to go with the “burnt offering;” this is here termed “vain,” because an undevout, empty performance.
Incense No longer a flagrant odour, a symbol of true devotion, but an abomination to God. Incense was made from burning in a censer frankincense procured from incisions in thuriferous trees, found in Arabia. Sweet spices were mixed with it, making “a sacrifice of a sweet-smelling savour.”
Solemn meeting Heartless worldliness attending ordinary religious occasions “reaches even to the great day of atonement, the most solemn of all days in their sacred calendar.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 1:13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; [it is] iniquity, even the solemn meeting.
Ver. 13. Bring no more vain oblations. ] Vain, because unacceptable, ineffectual, unsubstantial. Epitheton argumentosum, saith Piscator. Lip labour is lost labour, for God is not mocked with shadows of service; his sharp nose easily discerneth and is offended with the stinking breath of the hypocrite’s rotten lungs, though his words be never so scented and perfumed with shows of holiness. Hence it is added,
Incense is an abomination unto me,
I cannot away with.
It is iniquity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
oblations. Hebrew. minchah = gift-offering. App-43.
is = itself [is].
assemblies = convocations. Hebrew. mikra’. Reference to Pentateuch (App-92); out of twenty-three occurrences, twenty occur in Pentateuch. Occurs only here, Isa 4:5, and Neh 8:8 (in a later sense “reading”), outside the Pentateuch. Not kahal. See note on Gen 28:3; Gen 49:6; and App-92.
I cannot away with. Hebrew. yakol = to be able. Here = “I am not able [to endure, or put up with]”. The Figure of speech Ellipsis must be thus supplied.
iniquity = vanity. (Not the same word as Isa 1:4.) Hebrew. ‘aven. App-44.
iniquity, even the solemn meeting. Hebrew “iniquity and assembly”. Figure of speech Hendiadys = your vain assembly.
Fuente: Companion Bible Notes, Appendices and Graphics
Bring no more (See Scofield “2Co 8:1”) Is 1:11-17.
Fuente: Scofield Reference Bible Notes
vain: Eze 20:39, Mal 1:10, Mat 15:9, Luk 11:42
incense: Isa 66:3, Pro 21:27
the new: Lev 23:1-44, Num 28:1 – Num 29:40, Deu 16:1-22, Lam 2:6, Joe 1:14, Joe 2:15
it is: 1Co 11:17, Phi 1:15
iniquity: or, grief, Psa 78:40, Eph 4:30
Reciprocal: Exo 23:8 – thou shalt take Lev 19:7 – abominable Lev 23:2 – the feasts Num 10:2 – the calling Num 28:11 – in the beginnings 2Ki 4:23 – new moon 1Ch 23:31 – in the sabbaths Isa 7:10 – Moreover Isa 66:23 – that from Hos 2:11 – her feast Amo 8:5 – When Col 2:16 – the new Jam 1:26 – this
Fuente: The Treasury of Scripture Knowledge
Isa 1:13. Bring no more vain oblations I neither desire, nor will accept of any on these terms. Incense is an abomination to me So far is it from being a sweet savour to me, as you foolishly imagine. The new moons Which were holy to God, and observed with great solemnity; the calling of assemblies At all other solemn times, wherein the people were obliged to meet together. I cannot away with Hebrew, , I cannot endure; it is grievous to me. It is iniquity It is so far from pleasing me, that it is an offence to me: and, instead of reconciling me to you, which is your design, it provokes me more against you; even the solemn meeting The most solemn day of each of the three feasts, which was the last day, which was called by this very name, , Lev 23:36; Num 29:35, and elsewhere; although the word be used sometimes more generally of any other solemn festival day. Perhaps the great day of atonement was especially intended. Bishop Lowth renders it, the day of restraint, certain holy days, ordained by the law, being distinguished by a particular charge, that no servile work should be done therein. This circumstance clearly explains the reason of the name, the restraint, given to those days.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:13 {t} Bring no more vain oblations; incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot endure; [it is] iniquity, even the solemn meeting.
(t) Without faith and repentance.