إشعياء ١:١٣

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…

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.

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).