Isaiah 1:13
Verse
Context
Meaningless Offerings
12When you come to appear before Me, who has required this of you— this trampling of My courts? 13Bring your worthless offerings no more; your incense is detestable to Me— your New Moons, Sabbaths, and convocations. I cannot endure iniquity in a solemn assembly. 14I hate your New Moons and your appointed feasts. They have become a burden to Me; I am weary of bearing them.
Sermons
Denny Kenaston
Elliott Nesch
Thomas BrooksSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The new moons and Sabbaths "The fast and the day of restraint" - און ועצרה 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 און aven, the Septuagint manifestly read צום tsom, νηστειαν, "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 hypocrisy, 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, and Joe 2:15), twice joins together the fast and the day of restraint: - עצרה קראו צום קדשו atsarah kiru tsom kaddeshu "Sanctify a fast; proclaim a day of restraint:" which shows how properly they are here joined together. עצרה 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;" Lev 23:36; Num 29:35; Deu 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 azcârâh, 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" (לא־אוּכל: 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 Chodesh) - 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. עצרה (from עצר, to press, or crowd thickly together) is synonymous with מקרא), so far as its immediate signification is concerned, as Jer 9:1 clearly shows, just as πανήγυρις is synonymous with εκκλησία . און (from אוּן, 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.
Jamieson-Fausset-Brown Bible Commentary
oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Lev 2:1-13). Hebrew, mincha. incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Rev 8:3). new moons--observed as festivals (Num 10:10; Num 28:11, Num 28:14) with sacrifices and blowing of silver trumpets. sabbaths--both the seventh day and the beginning and closing days of the great feasts (Lev. 23:24-39). away with--bear, MAURER translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Lev 23:36; Joh 7:37).
John Gill Bible Commentary
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 Mat 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, Exo 30:1 was typical of prayer, Psa 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, Lev 23:3 &c. Num 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.''
Tyndale Open Study Notes
1:13 The incense that accompanied offerings was intended as a sweet fragrance to the Lord (see Exod 30:7-8), but when offered with hypocrisy it was a nauseating stench and an abomination to God. • While the Lord had ordered special days for fasting at the Temple (Lev 16:31; 23:32; Num 29:7), they were ruined by the guilt of Judah’s sin (see Isa 58:1-7; Matt 6:16-18). • pious meetings: These holy days were associated with the new moon and other festivals (see Lev 23).
Isaiah 1:13
Meaningless Offerings
12When you come to appear before Me, who has required this of you— this trampling of My courts? 13Bring your worthless offerings no more; your incense is detestable to Me— your New Moons, Sabbaths, and convocations. I cannot endure iniquity in a solemn assembly. 14I hate your New Moons and your appointed feasts. They have become a burden to Me; I am weary of bearing them.
- Scripture
- Sermons
- Commentary
(Divine Attributes) 10 the Awesome Knowledge of the Holy
By Denny Kenaston1.6K59:57Character Of GodISA 1:13ISA 6:3MAT 5:4HEB 1:91PE 2:91JN 1:5In this sermon, the preacher discusses the concept of God's holiness and its importance in understanding His mercy and love. He emphasizes that God's holiness is awe-inspiring and sets Him apart from anyone else. The preacher describes a scene from the Bible where angels, who are pure and holy themselves, humble themselves in the presence of the Lord by covering their faces and feet. This act of humility demonstrates the principle that all glory veils itself in the presence of God's glory.
God Requires Honesty and Compassion - Part 2
By Zac Poonen1.2K08:32ISA 1:13ISA 1:18JER 3:12
This sermon emphasizes the importance of genuine worship and treating others with fairness and mercy. It highlights God's displeasure with insincere religious practices and the need to repent from tearing others down with words. The message underscores the significance of acknowledging our mistakes without blaming others and treating everyone fairly, mirroring how we want to be treated.
Forms of Godliness vs. Conformity to Christ
By Elliott Nesch1.0K43:12GodlinessISA 1:13JHN 5:19In this sermon, the preacher emphasizes that we don't have to save the world because God has it under control. He encourages believers to be faithful in the little things that God has entrusted to them, such as loving their spouse and guiding their children. The preacher highlights the importance of being in close communion with God, only speaking and doing what the Father desires. He also reminds the audience that without Jesus, they can do nothing, and that their actions should be motivated by glorifying Jesus and God the Father. The sermon concludes with a reminder that Jesus allowed his life to be interrupted to serve others, but it is important to find a balance and not overdo it at the expense of one's family.
Beautiful Abominations
By Thomas Brooks0Intentions of the HeartTrue WorshipISA 1:13Thomas Brooks emphasizes that regardless of a person's outward religious practices and fervent desires, if their intentions are misguided, their actions are ultimately meaningless, described as 'beautiful abominations.' He illustrates this by comparing the righteous acts of David and Daniel with those of the Pharisees, who performed similar duties but lacked the right motives. Brooks warns that without proper aims, all efforts in prayer, fasting, and giving are futile and lead to spiritual loss. The sermon serves as a call to examine the heart behind our actions, stressing that God values the intent behind our service.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The new moons and Sabbaths "The fast and the day of restraint" - און ועצרה 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 און aven, the Septuagint manifestly read צום tsom, νηστειαν, "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 hypocrisy, 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, and Joe 2:15), twice joins together the fast and the day of restraint: - עצרה קראו צום קדשו atsarah kiru tsom kaddeshu "Sanctify a fast; proclaim a day of restraint:" which shows how properly they are here joined together. עצרה 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;" Lev 23:36; Num 29:35; Deu 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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 azcârâh, 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" (לא־אוּכל: 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 Chodesh) - 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. עצרה (from עצר, to press, or crowd thickly together) is synonymous with מקרא), so far as its immediate signification is concerned, as Jer 9:1 clearly shows, just as πανήγυρις is synonymous with εκκλησία . און (from אוּן, 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.
Jamieson-Fausset-Brown Bible Commentary
oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Lev 2:1-13). Hebrew, mincha. incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Rev 8:3). new moons--observed as festivals (Num 10:10; Num 28:11, Num 28:14) with sacrifices and blowing of silver trumpets. sabbaths--both the seventh day and the beginning and closing days of the great feasts (Lev. 23:24-39). away with--bear, MAURER translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Lev 23:36; Joh 7:37).
John Gill Bible Commentary
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 Mat 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, Exo 30:1 was typical of prayer, Psa 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, Lev 23:3 &c. Num 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.''
Tyndale Open Study Notes
1:13 The incense that accompanied offerings was intended as a sweet fragrance to the Lord (see Exod 30:7-8), but when offered with hypocrisy it was a nauseating stench and an abomination to God. • While the Lord had ordered special days for fasting at the Temple (Lev 16:31; 23:32; Num 29:7), they were ruined by the guilt of Judah’s sin (see Isa 58:1-7; Matt 6:16-18). • pious meetings: These holy days were associated with the new moon and other festivals (see Lev 23).