Книга пророка Исаии 1 глава 11 стих

The Word introduces a new law of instruction, one that dismisses the corporeal worship according to Moses. We are talking about those who were rulers of the nation during the times of the Savior, who dared to act against the Lord. They thought that God was placated with burnt offerings and drink offerings and other bodily acts of worship according to the law. The Word alludes to these things when he says: What to me is the multitude of your sacrifices, and so on. And the verse continues: I have had enough, and so forth. He brings the whole reason for such threats as he continues and says, Your hands are full of blood, “For they filled up the measure of the evil of their fathers.” In all this, he maintains nothing less than that they have been discredited with idolatry, because “They did not know the Lord,” and because “They did not understand him,” and finally, “They have forsaken the Lord and provoked to anger the Holy One of Israel.” And the Word alludes to all these things, for their hands were full of blood through the murder which they carried out against the Christ, in keeping with the slaughter of countless prophets. Yes, their hands were full of blood. Therefore, despite every feast and festival and all the rest by which they thought that they would secure the forgiveness of sins according to the law of Moses, he has separated from them after their provocation against Christ. And seeing what sort of threat was placed on them, he announces I will no longer pardon your sins, and this very prophecy was fulfilled among them after the plot against our Savior. For this reason he says the rest as well: Your hands are full of blood, and thus it is fair to say that their hands were full of blood. He then adds this verse: I will no longer forgive your sins, and even if you make many petitions, I will not listen to you.

But “they made a calf” and committed idolatry and committed countless other acts of ungodliness in the wilderness, while it never crossed their minds that he led them through the Red Sea, and he set Moses as the shepherd of the sheep over them, whom he demonstrated to be his great “prophet” and “servant” and whom he filled with his own Spirit. 

Из 3-го стиха сей же главы Исаии и о из ст. 16, с глав. Иерем. видно, что Бог не хотел ц никогда не хочет принимать жертву от нераскаянных беззаконпиков, какими были в то время иудеи, о которых говорится: „а Израиль не знает Меня“, и которые совершенно отказались идти но пути любви к Богу. А из Евангелия Лк. 1:8-10 мы видим, что до самаго перваго пришествия Господня на земле совершалось жертвоприношение благочестивыми людьми, да и Сам Господь исцеленному от проказы повелел принести дар Богу: Мф. 8:4. В другом месте: Мф. 5:23, Господь прямо свидетельствовал о принесении дара к жертвеннику, как бы о предмете общеупотребительном в настоящем и будущем времени. Итак, это место пророка Исаии нисколько не отвергает новозаветных мирных жертв, приносимых людьми, верующими во Христа и Его искупительную жертву—евхаристийную.

всесожжениями. Это были жертвы посвящения (Лев. 1:3-17; Лев. 6:8-13). Жертвам Бог предпочитает послушание, которое исходит из сердца человека (1 Цар. 15:22, 23; Мих. 6:6-8; Мф. 23:23).

не хочу... не слышу. Бог не принимает поклонения от неверного и непокорного народа (Пс. 50:18).

  The word introduces a new legislation, rejecting the old, as unprofitable to those living 1845 bodily according to it. For it is impossible for the blood of bulls and goats to take away sins, even if they themselves, when sinning, thought to propitiate God through these things. But with the seed having been taken away, which the Lord God left behind, it must reasonably be thought that the word is established concerning those who dared such things against Christ, both rulers and followers. Therefore, he says, I will no longer forgive your sins. For he forgave those in Babylon to those taken captive after seventy years had passed, as Zacharias says: "You have overlooked the cities of Judah this seventieth year;" but to those who crucified Christ He would not relent, he says, except that in the last of days the remnant will be saved. And he stated the cause of such abandonment, saying, "For your hands are full of blood," indicating the murder of Christ. For he observes that he nowhere now accuses them of being idolaters, but that they did not know the Lord, and that they abandoned him, and provoked the Holy One of Israel. Therefore he also turns away from their sacrifices, as being from impious men, and who are attached to their sins. "For a sacrifice to God is a contrite spirit." For each one must offer himself as a living sacrifice, well-pleasing to God, a spiritual worship, a sacrifice of praise. For these things the former sacrifices also, having a shadow of the good things to come, hinted at; even if to those who were then thick-headed they were fitting in their outward form until the time of reformation; since, as far as pleasing God is concerned, he would not have legislated the sacrifices. But since the multitude of sacrifices according to the law are sent away, he has accepted one sacrifice in the last of the ages, for the abolition of sin, the lamb of God who takes away the sin of the world. And with the truth having appeared, the shadow is useless. And one must offer to God both virtues and faith. For with such sacrifices God is well pleased. Since also of old they offered for their own transgressions, and Christ permitted it, being prefigured in the things offered. But now having come, he has put an end to the types. But the phrase, "I am full," must be taken by itself, not connecting it with what follows. For to God alone belongs the fullness of all blessedness, but not of the things mentioned next. "For of his fullness we have all received." For he is the object of desire for all, while he himself desires nothing. From him is a crown full of grace and power. And Paul, after the recognition, returned to Jerusalem full of the spirit; from this, Abraham was full of days. And in the returning people full days will be found. But if he casts away all the worship through Moses, how is it that "One jot shall not pass from the law until all things are fulfilled?" Is it not then clear that having cast out the corporeal, he promises to fulfill the spiritual? But observe that he did not reject all blood, but that from 1848 irrational animals, in contrast to that which was shed in the last days for the remission of sins, speaking better than that of Abel. And with the sacrifices being transferred to the spiritual, it was necessary for the priesthood also to be transferred, so that the one according to the order of Melchizedek might enter in its place. One must also distinguish the whole burnt offering, and thus add, of rams; so that it might be added in harmony with, "I do not want." To which must be assigned the phrase, "Neither should you come to be seen by me." For the phrase, "I do not want," is common. And along with the sacrifices he sets aside also the command that every male must be seen before the Lord. For they were unjust and perverse. But it is written: "The eyes of the Lord are on the righteous." And, "His face beholds uprightness;" and he also says, "Who has required these things from your hands?" meaning the corporeal things of the law. For the whole law is summed up in this, "You shall love your neighbor as yourself."

What to me is the multitude of your sacrifices? says the Lord. From this we learn clearly that it was not because he was pleased with sacrifices that God legislated for them to offer these, but because he knew their weakness. For having been brought up in Egypt and having learned to sacrifice to idols, they wanted to enjoy that training. Therefore, wishing to deliver them from that error, God tolerated both sacrifices and musical instruments, overlooking their weakness and guiding their childish mindset. Here, however, after a great number of years, He forbids all the legal worship. For I am full, he says; I do not want whole burnt offerings of rams and the fat of lambs and the blood of goats