CHAP. I. V. 1. Marg. and Marg. Ref.- Notes, Is. 13:1. Jer . 23:33-40.- Israel .] The Jews were more immediately intended; yet the whole nation, descended from Jacob were concerned in the subject, which is thus begun. V. 2-5. The prophet was directed to open his message of sharp rebukes, by reminding the people of the Lord's peculiar love to them, as it had been manifested in all his dealings with the nation.
Yet he knew, that they would say, "Wherein hast thou loved us?" They had endured grievous hardships during the Baby- lonish captivity: and though now restored to their own land, they still continued subject to the kings of Persia, and under many disadvan- tages, perils, and difficulties; so that they could not discern any distinguishing fruits of his pe- culiar love to them. ( Marg . Ref . b, c.- Notes , 2:17. 3:7-12, υυ . 7,8,13-18, v. 13. Deut . 7:6- 8. Neh . 9:31-37. Is . 41:8,9. Jer. 31:3-5, v . 3.
Hos. 11:1.) Perhaps they supposed, that they were entitled to the divine favor, as descended from Abraham, the friend of God, and from Isaac the promised seed. But Esau likewise was descended from Abraham and Isaac; and was twin-brother to Jacob, and elder than he: yet the Lord had loved and chosen Jacob, and rejected Esau as comparatively the object of his hatred. ( Marg . Ref . d, e.-Notes, Gen. 25: 22,23. 27:27-29,33. 29:30,31. Deut . 21:15-17. Luke 14:25-27. Rom . 9:10-14.) Esau indeed prospered in the world; but he lost the birth-after, entirely subdued the Edomites.
right and the blessing, and lived and died, as
From the border, &c. (5) 'Or, " Beyond the
servant his master: 9 if then I be a Father, where is mine honor? and if I be a Master, where is my fear? saith the LORD of hosts unto you , O priests, that despise my And ye say, Wherein have we despised thy name?
name.
that he will be gracious unto us: this hath been by your means: b will he regard your persons? saith the Lord of hosts.
10 Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine altar for nought.
7* Ye offer polluted bread upon mined I have no pleasure in you, saith the LORD altar; and ye say, Wherein have we pollut-of hosts, neither will I accept an offering at ed thee? In that ye say, The table of the your hand. Lord is contemptible.
8 And if ye offer the blindt for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, zor accept thy person? saith the LORD of hosts.
9 And now, I pray you, a beseech God
31:9. Matt. 6:9,14,15. Luke 6: 36. 1 Pet. 1:17.
r Matt. 7:21. Luke 6:46. John 13:13-17.
$ 2:8. 1 Sam. 2:28-30. Jer. 5:30,31. 23:11. Ez. 22:26. Hos. 4:6. 5:1.
t 2:14-17. 3:7,8,13,14. Jer. 2: 21,22. Hos. 12:8. Luke 10:29. * Or, Bring unto my, &-c.
u Lev. 2:11. 21:6.
x 12. 1 Sam. 2:15-17. 1 Cor.
10:21. 11:21,22,27-32.
15:21.
Heb. to sacrifice.
Deut.
z 10,13. Job 42:8. Ps. 20:3. Jer. 14:10. Hos. 8:13.
a 2 Chr. 30:27. Jer. 27:18. Joel 1:13,14. 2:17. Zech. 3:1-5. John 9:31. Heb. 7:26,27.
Heb. the face of God. Ex. 32:11. Jer. 26:19. margins. Lam. 2:19.
'border of Israel." God sheweth his great 'power in other countries besides Israel.' Bp . Newcombe.
11 For, from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles:
and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts.
Heb. from your hand. Jos. 56:11,12. Jer.
b Acts 19:15,16.
6:13. 8:10. Mic. 3:11. John 10:12. Phil. 2:21. 1 Pet. 5:2. d Is. 1:11-15. Jer. 6:20. Am. 5:21-24. Heb. 10.38.
e Ps. 50:1. 113.3. Is. 45:6. 59: 19. Zech. 8:7.
f 14. Ps. 22:27-31. 67:2, 72: 11-17. 98:1-3. Is. 11:9,10. 45:22,23. 49:6,7,22,23. 54:1-3, 5. 60:1-11,16, &c. 66:19,20.(Am. 9:12. Mic. 5:4. Zeph. 3:9. Zech. 8:20-23. Matt. 6:9,10. 28:19. Acts 15:17,18. Rev. 11:15, 15:4.
g Is. 24:14-16. 42:10-12. Zeph. 2:11. John 4:21-23. Acts 10:30-35. Rom. 15:911,16. 1 Tim. 2:8.
h Ps. 141:2. Is. 60:6. Luke 1: 10. Rom. 12:1. Phil. 4:18. Heb. 13:15,16. Rev. 5:8. 8: 3,4.
crease to the tables of the priests, they let them offer the refuse of their flocks and herds in sacrifice. Thus the animals which were blind, or lame, and sick, and good for nothing else, were consumed on God's altar, from con- tempt of him and expressly contrary to his law: and was not this evidently evil? ( Marg . and Marg . Ref . x, y.-Notes, 9-14. Lev . 22:18-24. Ez . 41:22. 1 Cor . 10:18--22.) Would their civil governors be satisfied with such worthless an- imals, for tribute or for presents?
Nay, would they not think themselves grossly affronted, if any thing vile and refuse were offered them? And could they expect, that the God of heaven would accept either them or their services, seeing they so despised him? 'It argues a 'great great conten contempt of almighty God, when men 'are less careful in ma maintaining ining the decencies 'of his worship, than they are in giving 'proper respect to their superiors.' Lowth. ( Marg .
Ref . z.)-It is evident, that these priests understood nothing of the typical meaning of the sacrifices, as shadowing forth the unblem- ished "Lamb of God;" that they were equally ignorant of the law, which required that the Lord should be served with the first and best of every thing; and that they grudged the ex- pense, thinking all those oblations thrown away, which did not turn to their own emolu- ment.
V. 6-8. It was allowed by all men, that a son ought to honor the person, and respect the reputation and authority, of his father. A servant also was used to fear the displeasure, and reverence the will and commands, of his master; and men would condemn him who neglected the duty of this relation. But God had always been as a Father to Israel, not only as the Author and Preserver of their natural lives, or their Benefactor in temporal things; but in respect of their religious advantages and the typical adoption which belonged to them: (Notes, Ex . 4:22,23.
Rom. 9:4,5.) yet where were the honor, reverence, su submission, and regard to his will and glory, which that relation required? They also called him their Lord and Master: but they neither aimed to please him, nor feared to offend him him; they neither respected his authority, nor obeyed his commands. ( Marg . Ref . o-r.- Notes , Gen. 9: 20-23. Ex . 20:12. Is . 1:2. Eph . 6:1-9.)-This was especially the case with the priests, who were more highly privileged than the people, and more expressly consecrated to his service: yet they had "despised his name." ( Marg .
Ref . s.- Notes , 2:4-9. 1 Sam. 2:12-17,22-30.) They would indeed ask "Wherein have we despised thy name?" as disdaining the charge, and offended with the messenger who brought 1t. (Marg. Ref . t.
See on Note , 2-5, v. 2.) But in answer to this, they were accused of "offering polluted bread on his altar." This may refer, either to the meat-offerings which were burned upon the altar, and which they made of the refuse of the wheat; or to the sacrifices which fed the sacred flame, and were the bread or food of the altar. ( Note , Lev . 21:6.) If they further inquired how this polluted the Lord; it was answered, that they had said, "The table of the LORD is contemptible." They thought that any thing was good enough to be consumed upon the altar, or to supply, as it were, "the table of the LORD:" so that, provided the people did but bring the best of the in-office: so that none of them would even "open
V. 9-11. The Jews seem to have been at this time suffering under some sharp rebukes from God for their sins; and the priests were appointed to burn incense, and make intercession, in behalf of the nation. Let them, therefore, "beseech the Lord to be gracious" to Israel, according to the duty of their office: but as these judgments came upon the nation for the sins of the priests, or those into which they led the people; could they expect, that God would regard their persons, or answer their prayers and intercessions? ( Marg . and Marg . Ref . a, b.-- Notes , Num . 6:23-27. 2 Chr . 30:27. Job 42:7-9. Joel 2:15–17. Zech . 3:1-4.) For they had no love to him or his service, but merely to the emoluments of the sacerdotal
the doors of the ter temple," or keep up the fire on the altar, or do any thing thing which they could help, except some extra emolument were annexed to the service. God had provided sufficiently for their maintenance; but their love of "filthy lucre" was insatiable, and he had no pleasure in their mercenary services. ( Marg . c, d.- Notes , Is . 56:9-11. Jer. 5:30,31. 6:1315. Міс . 3:8-12. 1 Tim . 3:3.
Tit . 1:5-13, vv. 7,11. 1 Pet . 5:1-4.) He would, therefore, soon terminate that dispensation, and the priesthood which they so profaned, and deprive the nation of their idolized and abused privileges: but he would cause his name to be adored among the Gentiles all over the earth; and in every place their spiritual worship should ascend as incense and a pure offering into his presence, through the intercession of the great High Priest whom he had appointed.
So that whilst the Jews, especially the priests, had despised, and would more and more despise, his name, it should be rendered great and honored among the heathen, in all parts of the earth. ( Marg . Ref . e- g .- Notes , Ps . 22:27,28. 141:1,2. Is . 66:19-23, v. 21. Zeph . 3:9,10. Zech . 8:2023. 14:6-9, ν . 9. John 4:21-24. Rom . 15:8-13, 14-17, ν . 17.) "Surely the doors shall be closed against you, neither shall ye kindle the fire of my altar in vain." Bp . Newcombe .
Thus the tenth verse may be considered as a prophecy of the abolition of the Levitical priesthood; and an introduction to a prediction concerning the conversion of the nations, and the spiritual priesthood, in the subsequent verse. But then the text must be altered on slender authority, and without necessity; for our version gives a most important and instructive view of the subject. We have here a prophecy of the 'conversion of the Gentiles; and, as usual, un'der Jewish images.' Bp . Newcombe.
As none but priests of Aaron's race might burn incense before the Lord; a total change of the external administration of sacred ordinances is evidently predicted.
V. 12-14. None of the Jews so much profaned the great and dreadful "name of the LORD," as the priests did, who ought to have most hallowed it. They treated his sacrifices and oblations as polluted, and all the gains which regularly accrued from his service, as contemptible. Perhaps, they thought any thing was good enough to set upon the table of shew-bread; and scorned to eat that which was removed from it, as if it had been polluted. They complained, and shewed by their very looks, that the services to which they were continually called, were intolerably wearisome, and they snuffed with contempt at the portion of the sacrifices allotted to them by the law. They therefore allowed the people to bring blemished sacrifices; who, being also weary of these expensive institutions, readily brought
such, as God could not consistently accept at their hands. ( Marg . and Marg . Ref . i-n. Notes , 6-8. Lev . 10:3. 1 Sam . 2:12-16,29. Is 43:22-25, v. 23. Am . 8:4-10, v . 5. Matt . 26:6 -13, v. 8.) Indeed, if any of the people were in reality so poor, that they could not procure the appointed sacrifices for the payment of their vows, they might be borne with: but that man would surely incur the awful curse of God, who attempted to impose on him by vain pretences, when he had a proper sacrifice, and yet paid his vow with one that was corrupt and worthless. ( Marg . and Marg .
Ref . o, p.)-Even the heathen had heard so much of the power and majesty of Israel's King, that they trembled at his name; and could Israelites expect to despise it with impunity? ( Marg . Ref . q, r. -Notes , 9-11, v . 11. Jer . 10:9-11 . Dan . 9:11. Rev. 15:1-4, vv . 3,4.)-Animals, which must not be sacrificed in payment of a vow, might be presented as a free-will offering. ( Notes , Lev . 22:18-25.)
PRACTICAL OBSERVATIONS.
V. 1-5.
Every favorable difference which subsists between one man and another, in outward circumstances, religious advantages, or the state of his soul, originates from the free love of God; who alone makes one to differ from another, whatever instruments or means are employed for that purpose. All the evil, which sinners feel or fear, is the just recompense of their crimes; but all their hopes and comforts flow from the unmerited mercy of God.
He did not choose his people because they had done good ; but "that they might be holy:" nor did he pass others by, because they were worse by nature, or because he foresaw they would be worse; but for reasons best known to himself, and because every one of our fallen race is "a vessel of wrath" in himself "fitted to destruction." If then "we love him, it is because he first loved us." (Note, 1 John 4:19.)-We all are too prone to undervalue the mercies of God, and to palliate our own offences: yet if men habitually derogate from the value of the favors shewn them, and excuse their inconsistent and ungrateful conduct; they by so doing give clear evidence that they want humility, faith, and love.
In vain do ungodly men ex pect to remedy their own misfortunes, when the anger of the Lord lays their heritages waste; they may build and plant, but he will throw down and root up: if they hey persist in their wickedness, wickedness, they will be called "a people against whom he hath indignation for ever:" and when the redeemed shall witness the final destruction of the wicked; they will see and acknowledge the glory of God, as displayed in their punishment, as well as in their own most free salvation.
V. 6-14.
Whilst we are encouraged to call God "our Father;" let us not forget that we must evidence this relation by the temper and conduct of children. "The Spirit of adoption witnesseth that we are the sons of God," when he influences us to love, honor, trust, worship, and obey him, as our Father. ( Note , Rom . 8:1417.) And, when we do the things which he commands, simply and without reserve, in reverence and godly fear, we may cheerfully expect that, as our Lord and Master, he will at last receive us with "Well done, good and faithful servants." ( Notes , Matt . 7:21-23.25:19 -23.
Luke 6:46-49, v. 46. John 13:12-17.) But if men confide in names, forms, and notions, and think themselves the children and servants of God, when they neither honor him as a Father, obey him as a Master, nor pay him homage and tribute as a King; they only render their guilt the more conspicuous. The nearer they approach approach to the Lord in profession, or in any sacred sacred function, the more inexcusable is their contempt of his name: yet the most guilty are generally most ready to justify themselves, and disdain the charge.
Our services indeed are so defective and defiled, that we cannot be accepted, save by God's free mercy in Christ Jesus: yet surely we should not willingly present any thing to him, except the prime of our affections, time, and talents. For if we spend the best on ourselves and the world, and only reserve the dregs for devotion, do we not "offer polluted bread upon his altar?" Do we not offer the lame, the sick, and the blind in sacrifice?
Do we not count "the table of the Lord," the throne of grace, or the sacred scriptures "contemptible?" And indeed do we not frequently worship him, in so unprepared and irreverent a mancar, and with such worthless, heartless services, that it would fire the indignation of an earthly prince, if we approached him in the same way? We are indeed under a dispensation of mercy: but "shall we sin on, that grace may abound? God forbid." ( Notes , Rom. 6:1,2. Heb . 12:26-29.) We may rely on his mercy for pardon as to the past; but not for an indulgence to sin in future.
or the salary annexed to the additional labor; and not about the good of souls, or the interests of true godliness: and few are found prompt to those labors, however useful, where there is no prospect of either profit or credit, even though they be sufficiently provided for by other means. ( Note , Phil . 2:19-23, v . 21.) But God has no pleasure in such ministers, and he refuses to accept of their mercenary oblations.
And while the sins of covetous, sensual, and ungodly men, appearing in the sacerdotal character, and the effects of their example and ministrations are bringing down judgments on the land; how can it be expected, that their official prayers will induce him to be gracious to us?
Though he has superseded the Aaronic priesthood, and sent his gospel among the Gentiles; and prayers, praises, and thanksgivings, when offered through the merits and by the Spirit of Christ, in any place, are more acceptable to him, than the incense and oblations at Jerusalem were of old; yet human nature appears still the same.
Men continue, as formerly, though in a different way, to profane the name of the Lord, and to pollute his table; to despise his work and his recompense as contemptible; to count his service weariness; and to express their contempt of him, in their behavior towards every thing connected with his worship.
And none are, at this day, more apt thus to "despise the LORD," and to "offer the lame and blind in sacrifice;" than those who enter and continue in the mi "of a willing mind, but for filthy lucre's sake." But let all, who love the Lord, Lord ord, pray that he would send disinterested, active, and diligent laborers into his harvest; such as will at present be content with food and raiment, and cheerfully wait till their Master returns, expecting at that decisive season "to receive a crown of glory that fadeth not away." ( P. О. 1 Pet . 5:1-7.)
NOTES.
ministry, not