Isaia 1:11 Commento

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab 2:2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude (Isa 1:2, Isa 1:3). 2. For their incorrigibleness (Isa 1:5). 3. For the universal corruption and degeneracy of the people (Isa 1:4, Isa 1:6, Isa 1:21, Isa 1:22). 4. For the perversion of justice by their rulers (Isa 1:23). II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin (Isa 1:7-9). III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy (Isa 1:10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not (Isa 1:16-20). V. A threatening of ruin to those that would not be reformed (Isa 1:24, Isa 1:28-31). VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity (Isa 1:25-27). And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.

This chapter, after the inscription, contains a charge of aggravated sin against the Jews; God's rejection of their ceremonial sacrifices and service; an exhortation to repentance and obedience, with a promise of pardon; a restoration from their sad estate; a prophecy of their restoration to a better; and of the destruction of idolatrous sinners. The inscription is in Isa 1:1 in which are the title of the prophecy, a vision; the writer of it described by his name, his descent, and the times in which he prophesied; and the subject of the prophecy is Judah and Jerusalem. The charge against the Jews is rebellion against the Lord, and the heavens and earth are called as witnesses of it; which is aggravated by the relation they stood in to God, and by the favours bestowed upon them, Isa 1:2 by their more than brutish stupidity, Isa 1:3 by the multitude of their sins, which were of a provoking nature, Isa 1:4 by the uselessness of chastisements, the whole body of the people, from the highest to the lowest, being afflicted without being the better for it, and so generally depraved, that no regard was had to any means of reformation, Isa 1:5 and by the desolation it brought upon them, which is illustrated by several similes, Isa 1:7 and by the grace and goodness of God in reserving a few, or otherwise they must have been for their punishment, as they were for their sins, like Sodom and Gomorrah, Isa 1:9 wherefore both rulers and people are called upon under those names to hearken to the law of God, and not trust in and depend upon their sacrifices and other rites of the ceremonial law, together with their hypocritical prayers; all which were abominable to the Lord, since they were guilty of such dreadful immoralities, Isa 1:11 when they are exhorted to repentance for sin, to the obedience of faith, and washing in the blood of Christ, whereby their crimson and scarlet sins would become as white as wool and snow, otherwise destruction must be expected, Isa 1:16 and then a lamentation is taken up concerning the deplorable state of Jerusalem, representing the difference between what it was now, and what it was formerly, and the sad degeneracy of the people, rulers, and judges, Isa 1:21 upon which the Lord foretells what he thought to do: to avenge himself of his enemies; to purge his church and people; to restore them to their former uprightness and integrity; and to redeem them with judgment and righteousness, Isa 1:24 and the chapter is concluded with a denunciation of utter destruction upon wicked men, who are described and pointed at as idolaters; which will cover them with shame and confusion, Isa 1:28 and which is illustrated by the fading of the leaves of an oak, and by a garden parched with drought, Isa 1:30 and it is suggested that it will be by burning with fire unquenchable, Isa 1:31.

To what purpose is the multitude of your sacrifices unto me? saith the Lord,.... These people, though they neglected the weightier matters of the law, and the more substantial duties of religion, as did the Scribes and Pharisees in Christ's time, Mat 23:23 yet were very diligent in the observance of the ceremonial law, and repeated their sacrifices almost without number, on which they placed all their trust and dependence; wherefore, to take off their confidence in these things, the Lord observes to them the unprofitableness of them; they could be of no avail to them, for they could not expiate their sins, or atone for them; and they could not be profitable to God, for he had no need of them; see Psa 50:10. I am full of the burnt offerings of rams, and the fat of fed beasts; to the loathing of them, and therefore would no more eat their flesh, and drink their blood, or accept of them in sacrifice, Psa 50:13 "rams" were used for burnt offerings, Exo 29:18, Lev 1:10 and the fat of any creature offered in sacrifice was burnt, and forbidden to be eaten by men, Lev 1:8, Lev 1:15. and I delight not in the blood of bullocks, or of lambs, or of he goats: as he did in moral services, in acts of beneficence and mercy, and in sacrifices of praise and thanksgiving, Sa1 15:22, Hos 6:6 much less did he delight in the sacrifices of these creatures, as offered by such wicked hands and without faith in the blood and sacrifice of Christ; and still less when these were superseded and abrogated by Christ; for this prophecy belongs to the times of the apostles, as appears from Isa 1:9 see Psa 40:6. The several creatures mentioned were used in sacrifice, and their blood was sprinkled round about the altar, Lev 3:2 and before the vail, Lev 4:6.

How do you hope to find any redemption for your souls through sacrifices that are offered in quantity but with no repentance worth mentioning? For God is merciful not through the blood of animals or through slaughter on the altar but upon the contrite heart. For “the sacrifice to God is a contrite heart.”It is fitting for the same to be said to those who are lavish in their expiations but do not repent through their deeds.… Scripture says, “What is the multitude of your sacrifices to me?” So it dismisses the multitude and seeks after the single sacrifice.

Observe that God does not say that he does not wish for any blood, but for this particular blood from these particular animals. For he would not say that he does not wish for the blood that was poured out “in the last times for the annulment of sins,” “which speaks more effectively than that of Abel,” but he changes the sacrifices to the spiritual plane, since “the change of priesthood” is about to happen. For if he rejects the physical sacrifices, he manifestly rejects the high priest according to the law.… They of the stock of Aaron are cast out, therefore, so that he [Christ] according to the order of Melchizedek might enter instead. The “continuous sacrifices” are no more, no more the sacrifices of the Day of Atonement, no more “the ashes of the heifer which purify those that partake.” For the sacrifice is one, the Christ, and the mortification of the saints according to him; the sprinkling is one, the bath of regeneration;14 the absolution of sins is one—the blood poured out for the salvation of the world. Because of this God renounces the former things, so that he may establish the latter.

By saying that he does not delight in the sacrifices of the people, God is saying this: I abound in my own [sacrifice], I do not seek yours, I do not desire whole burnt offerings of rams and the fat of lambs and the blood of bulls and of goats. And do not come so into my sight.

(Verse 11) What use to me is the multitude of your sacrifices? says the Lord. I am full. I do not desire burnt sacrifices of rams, or the fat of fattened cattle, or the blood of bulls, or lambs, or goats. Because they exist, I did not desire them. The Septuagint translates 'I do not desire' as 'I will not desire', using the present tense instead of the past tense. Furthermore, according to the Hebrew, it demonstrates that God never desired the sacrifices of the Jews, as we read in the forty-ninth psalm: I will not accept a bull from your house, or goats from your flocks. For every beast of the forest is mine, the cattle on a thousand hills. I have known all the flying creatures of the sky, and the beauty of the field is with me. If I were hungry, I would not say to you: for the world is mine and all its fullness. Shall I eat the flesh of bulls, or drink the blood of goats? (Psalm 49, seq.) And when he rejected the ceremonies of the old Law, he passed on to the purity of the Gospel and showed what he desires for these things: Sacrifice to God the sacrifice of praise, and pay your vows to the Most High. Call upon me in the day of trouble, and I will deliver you, and you will honor me. Therefore, the content of this chapter, up to the point where it says: Judge the orphan, defend the widow, and come, let us reason together: it rejects sacrifices of victims and teaches that obedience to the Gospel is a superior sacrifice. And what he brings is to be understood in this sense: I am full, I need nothing: the earth is the Lord's and the fullness thereof (Psalm 24:1). Therefore, we have all received from his fullness. This can also be understood about those who, not obeying God's precepts, believe they can redeem themselves with gifts and offerings to God: or those who offer stolen goods and ill-gotten gains on the altar and to the poor.

43. To what purpose? Here he shows the uselessness of the remedy which they were applying; and first, as to the offering of sacrifices; second, as to the celebration of feasts, where it says, the new moons (Isa 1:13); third, as to divine prayers, where it says, and when you stretch forth your hands (Isa 1:15). Concerning the first, he does two things: first, he rejects the sacrifice of living things; second, the sacrifice of inanimate things, where it says, incense is an abomination to me (Isa 1:13). In the sacrifices of animals, however, there was one which was allotted whole to the worship of God, as the holocaust, i.e., "all burnt"—from olon, which means "all," and cauma, which means "fire" (Lev 1); the fat which was all offered in sacrifice (Lev 3:3); and the blood which was all poured out (Lev 17:6). There were certain sacrifices, however, which were allotted partly to the worship of God, partly to the use of the ministers, as the sin offering, except when it was for the sin of a priest or for the multitude (Lev 4:3). There were also certain other sacrifices from which something was offered to the worship of God, something to the use of the ministers, and something to one who offered, as in the peace offerings, which were offered for thanksgiving or for well-being (Lev 4). And next, these three are divided in three parts. 44. First, he rejects the sacrifices distributed in three parts, namely, the peace offerings. And first, he places the rejection, saying, to what purpose . . . to me, that is, for what do you offer to me, the multitude of your victims, as if they were not already mine? And they are called victims, either because the animal is led bound [vinctum] to the priest, or because it is offered for victory [victoria] had or to be had. Next, he gives the reason for the rejection, saying, I am full, either because of weariness, because the offerings were not good: but to Cain and his offerings he had no respect (Gen 4:5); or because of his dominion: all the beasts of the woods are mine: the cattle on the hills, and the oxen (Ps 49[50]:10).

General title to the whole Book, Jer 1:1-3. Jeremiah receives a commission to prophesy concerning nations and kingdoms, a work to which in the Divine purpose he had been appointed before his birth, Jer 1:4-10. The vision of the rod of an almond tree and of the seething pot, with their signification, Jer 1:11-16. Promises of Divine protection to Jeremiah in the discharge of the arduous duties of his prophetical office, Jer 1:17-19.

To what purpose, etc. "What have I to do" - The prophet Amos has expressed the same sentiments with great elegance: - I hate, I despise your feasts; And I will not delight in the odour of your solemnities: Though ye offer unto me burnt-offerings And your meat-offerings, I will not accept: Neither will I regard the peace-offerings of your fatlings. Take away from me the noise of your songs; And the melody of your viols I will not hear. But let judgment roll down like waters; And righteousness like a mighty stream. Amo 5:21-24. So has Persius; see Sat. 2 v. 71-75: - "Quin damus id Superis, de magna quod dare lanae," etc. The two or three last pages of Plato's Euthyphro contain the same idea. Sacrifices and prayers are not profitable to the offerer, nor acceptable to the gods, unless accompanied with an upright life. The fat of fed beasts, etc. - The fat and the blood are particularly mentioned, because these were in all sacrifices set apart to God. The fat was always burnt upon the altar, and the blood was partly sprinkled, differently on different occasions, and partly poured out at the bottom of the altar. See Leviticus 4.

THE GENERAL TITLE OR PROGRAM applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh. Isaiah--equivalent to "The Lord shall save"; significant of the subject of his prophecies. On "vision," see Sa1 9:9; Num 12:6; and see my Introduction. Judah and Jerusalem--Other nations also are the subjects of his prophecies; but only in their relation to the Jews (Isa. 13:1-23:18); so also the ten tribes of Israel are introduced only in the same relation (Isa. 7:1-9:21). Jerusalem is particularly specified, being the site of the temple, and the center of the theocracy, and the future throne of Messiah (Psa 48:2-3, Psa 48:9; Jer 3:17). Jesus Christ is the "Lion of the tribe of Judah" (Rev 5:5). Uzziah--called also Azariah (Kg2 14:21; Ch2 26:1, Ch2 26:17, Ch2 26:20). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death; but his prophecies of that period (Isa. 1:1-6:13) apply to Jotham's reign also, in which he probably wrote none; for Isa. 7:1-25 enters immediately on Ahaz' reign, after Uzziah in Isa 6:1-13; the prophecies under Hezekiah follow next.

God does not here absolutely disparage sacrifice, which is as old and universal as sin (Gen 3:21; Gen 4:4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life (Sa1 15:22; Psa 50:9-13; Psa 51:16-19; Hos 6:6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, when the One real sacrifice was to supersede all the shadowy ones, and "bring in everlasting righteousness" (Psa 40:6-7; Dan 9:24-27; Heb 10:1-14). full--to satiety; weary of burnt offerings--burnt whole, except the blood, which was sprinkled about the altar. fat--not to be eaten by man, but burnt on the altar (Lev 3:4-5, Lev 3:11, Lev 3:17).

In passing to our exposition of the book, the first thing which strikes us is its traditional title - Yeshaiah (Isaiah). In the book itself, and throughout the Old Testament Scriptures, the prophet is called Yeshayahu; and the shorter form is found in the latest books as the name of other persons. It was a common thing in the very earliest times for the shorter forms of such names to be used interchangeably with the longer; but in later times the shorter was the only form employed, and for this reason it was the one adopted in the traditional title. The name is a compound one, and signifies "Jehovah's salvation." The prophet was conscious that it was not merely by accident that he bore this name; for ישׁע (he shall save) and ישׁוּעה (salvation) are among his favourite words. It may be said, in fact, that he lived and moved altogether in the coming salvation, which was to proceed from Jehovah, and would be realized hereafter, when Jehovah should come at last to His people as He had never come before. This salvation was the goal of the sacred history (Heilsgeschichte, literally, history of salvation); and Jehovah was the peculiar name of God in relation to that history. It denotes "the existing one," not however "the always existing," i.e., eternal, as Bunsen and the Jewish translators render it, but "existing evermore," i.e., filling all history, and displaying His glory therein in grace and truth. The ultimate goal of this historical process, in which God was ever ruling as the absolutely free One, according to His own self-assertion in Exo 3:14, was true and essential salvation, proceeding outwards from Israel, and eventually embracing all mankind. In the name of the prophet the tetragrammaton יהוה is contracted into יהו (יה) by the dropping of the second ה. We may easily see from this contraction that the name of God was pronounced with an a sound, so that it was either called Yahveh, or rather Yahaveh, or else Yahvâh, or rather Yahavâh. According to Theodoret, it was pronounced ̓Ιαβε (Yahaveh) by the Samaritans; and it is written in the same way in the list of the names of the Deity given in Epiphanius. That the ah sound was also a customary pronunciation, may not only be gathered from such names as Jimnah, Jimrah, Jishvah, Jishpah (compare Jithlah, the name of a place), but is also expressly attested by the ancient variations, Jao, Jeuo, Jo (Jer 23:6, lxx), on the one hand, and on the other hand by the mode of spelling adopted by Origen (Jaoia) and Theodoret (Aia, not only in quaest, in Ex. 15, but also in Fab. haeret. "Aia signifies the existing one; it was pronounced thus by Hebrews, but the Samaritans call it Jabai, overlooking the force of the word"). The dull-sounding long a could be expressed by omega quite as well as by alpha. Isidor follows these and similar testimonies, and says (Orig. vii. 7), "The tetragrammaton consisted of ia written twice (iaia), and with this reduplication it constituted the unutterable and glorious name of God." The Arabic form adopted by the Samaritans leaves it uncertain whether it is to be pronounced Yahve or Yahva. They wrote to Job Ludolf (in the Epistola Samaritana Sichemitarum tertia, published by Bruns, 1781), in opposition to the statement of Theodoret, that they pronounced the last syllable with damma; that is to say, they pronounced the name Yahavoh (Yahvoh), which was the form in which it was written in the last century by Velthusen, and also by Muffi in his Disegno di lezioni e di ricerche sulla lingua Ebraica (Pavia, 1792). The pronunciation Jehovah (Yehovah) arose out of a combination of the Keri and the chethib, and has only become current since the time of the Reformation. Genebrard denounces it in his Commentary upon the Psalms with the utmost vehemence, in opposition to Beza, as an intolerable innovation. "Ungodly violators of what is most ancient," he says, "profaning and transforming the unutterable name of God, would read Jova or Jehova - a new, barbarous, fictitious, and irreligious word, that savours strongly of the Jove of the heathen." Nevertheless his Jehova (Jova) forced its way into general adoption, and we shall therefore retain it, notwithstanding the fact that the o sound is decidedly wrong. To return, then: the prophet's name signifies "Jehovah's salvation." In the Septuagint it is always written ̔Ησαΐ̀ας, with a strong aspirate; in the Vulgate it is written Isaias, and sometimes Esaias. In turning from the outward to the inward title, which is contained in the book itself, there are two things to be observed at the outset: (1.) The division of the vv. indicated by soph pasuk is an arrangement for which the way was prepared as early as the time of the Talmud, and which was firmly established in the Masoretic schools; and consequently it reaches as far back as the extreme limits of the middle ages - differing in this respect from the division of vv. in the New Testament. The arrangement of the chapters, however, with the indications of the separate sections of the prophetic collection, is of no worth to us, simply because it is not older than the thirteenth century. According to some authorities, it originated with Stephen Langton, Archbishop of Canterbury († 1227); whilst others attribute it to Cardinal Hugo of St. Caro († 1262). It is only since the fifteenth century that it has been actually adopted in the text. (2.) The small ring or star at the commencement points to the footnote, which affirms that Isaiah 1:1-28 (where we find the same sign again) was the haphtarah, or concluding pericope, taken from the prophets, which was read on the same Sabbath as the parashah from the Pentateuch, in Deu 1:1. It was, as we shall afterwards see, a very thoughtful principle of selection which led to the combination of precisely these two lessons.