And if ye offer the blind 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, or accept thy person? saith the LORD of hosts.
Ver. 8. And if ye offer the blind for sacrifice, &c.] Their profaneness in polluting God's altar is here further evinced and evidenced: 1. By the illegality of their practice, while they offered the blind and lame as good enough for such a contemptible altar. 2. By the incivility and indecency thereof; while they presented that to the Emperor of the world, that they would have been ashamed or afraid to present to some petty prince, that had any power to punish such an affront. The law for sacrifices see Lev 22:20 Deuteronomy 15:21. A blind sacrifice he offereth who worshippeth he knoweth not what, John 4:22, that is, to seek, and grope in the dark, Acts 17:27, when they yield not the obedience of faith, bring not to God an intelligible, reasonable service, such as whereof they can render a sound reason out of the word of God, Romans 12:1; who binds us not to any blind obedience, as the Popish padres do their novices. And yet the most people are to this day woefully to seek for the warrant for their worships; resting on that old Popish rule, to follow the drove, and believe as the Church believes. As at Ephesus, so in our Church assemblies, "the more part knew not wherefore they were come together," Acts 19:32. They will say in general, to serve God. But who he is, how to be served, wherein and in whom to be served, they know not. There is in a printed sermon a memorable story of an old man, over sixty, who lived and died in a parish where there had been preaching almost all his time. This man was a constant hearer as any might be, and seemed forward in the love of the word. On his death bed, being questioned by a minister touching his faith and hope in God, he made these strange answers. Being demanded what he thought of God? he answered that he was a good old man. And what of Christ? that he was a towardly young youth. And of his soul, that it was a great bone in his body. And what should become of his soul after he was dead? That if he had done well, he should be put into a pleasant green meadow. These answers astonished those that were present to think how it were possible for a man of good understanding, and one that in his days had heard at the least two or three thousand sermons; yet upon his death bed in serious manner thus to deliver his opinion, in such main points of religion, which infants and sucklings should not be ignorant of. But we may be sure this man is not alone; there be many hundreds whose grey hairs show they have had time enough to learn more wit, who yet are in case to be set to their A B C again for their admirable simplicity in matters of religion. Blind they are, and blind sacrifices they offer; never once opening their eyes till death, if then, as Pliny reporteth of the mole; but always rooting and digging in the earth, as if through the bowels of it they would dig themselves a new way to hell.
Is it not evil?] Or, as some read it, It is not evil, q.d. it is good enough, and may serve turn well enough. Or thus, It is not evil in your opinion, who, rather than you would lose any gain, say, Melius est ill quam Nil (it is Osiander's rhyme), better that which is ill and bad than nothing at all. But they which count all good fish that comes to not, will in the end catch the devil and all. The sense is much clearer in the interrogative, "Is it not evil?" It is, it is; and therefore studiously to be declined and avoided as poison in your food, or a serpent in your way. "Abstain from all appearance of evi!," saith that great apostle, 1 Thessalonians 5:22; how much more from all apparent evils, such as stare you in the face, and are so directly contrary to the plain word of God! Such are sins with an accent, wickedness with a witness, great transgressions, Psalms 19:13 .
And if ye offer the lame and languishing] He offers the lame that brings his sacrifice with a wicked mind, Proverbs 21:27, as Balak and Balaam did, Numbers 23:1,2; that walks not evenly before the Lord, and with an upright foot, Genesis 17:1; that halts between two opinions, as the people did, 1 Kings 18:21, inter coelum terramque penduli, hanging between heaven and earth, as meteors, uncertain whether to hang or fall. Such were Ecebolus, Baldwin, Spalatensis, Erasmus αμφιβιος. Cyprian calleth such ancipites, palpatores temporum, in levitate tantum constantes, doubtful minded men. St James, James 1:8, calleth them "double minded men, unstable in all their ways," as he is that stands on one leg, or as a bowl upon a smooth table. But what said that martyr? If God be God, follow him; if the mass be God, let him that will see it hear it, and be present at it, and go to the devil with it, but let him do what he doth with all his heart. God cannot abide these neuter passives ("I would thou wert either hot or cold," Rev 3:15). He requires to be served truly, that there be no halting, and totally, that there be no halving. To halt between two opinions, to hang in suspense, to be in religion as idle beggars are in their way, ready to go which way soever the staff falleth, how hateful is it! When some took Christ for John Baptist, some for Elias, some for Jeremiah, "But whom say you that I am?" said our Saviour; to teach us that Christ hates to have men stand doubtful and adhere to nothing certainly; to have them as mills, fit to be driven about by the devil with every wind of doctrine; or, as hunting dogs between two hares, running as soon after this, as soon after that; and so losing both. This for point of judgment; and, for matter of practice, the soul is well carried when neither so becalmed that it moves not when it should, nor yet tossed with tempests to move disorderly. A wise man's course is of one colour, like itself; he is homo quadratus, a square stone set into the spiritual building, 1 Peter 2:7; he is semper idem, as Joseph was; no changeling, but one and the same at all places and estates of life: his feet stand in an even place (as David's did, Psa 26:12), that is, in an equal tenor. Uniformity and ubiquity of obedience are sure signs of his sincerity; when godliness runs through his whole life, as the woof runs through the warp. But "the legs of the lame are not equal," saith Solomon, Proverbs 26:7. The hypocrite's life is a crooked life, he turneth aside to his crooked ways, saith David, Psalms 125:5, as the crab fish goes backwards; or, as the planets, though hurried from east to west, yet, by a retrograde motion of their own, steal their passage from west to east. It is a crooked life when all the parts of the line of a man's life be not straight before God; when he lifteth not "up the hands that hang down, and the feeble knees; and maketh straight paths for his feet, lest that which is lame be turned out of the way; and not rather healed," and rectified: or set to rights, as the apostle's word signifieth Hebrews 12:12,13, ανορθωσατε. That is a sick soul that is not right set for heaven; and that is a gasping devotion, a languishing sacrifice that leaneth not upon Christ, and that is not quickened by his spirit, fitly called by the apostle, a spirit "of power, and of love, and of sound mind," 2 Timothy 1:7. Surely as a rotten rag hath no strength, so an unsound mind hath no power to do aught that may please God Frustra nititur qui Christo non innititur, saith a father. He loseth his labour that leaneth not upon Christ (who is the power of God and the wisdom of God), that leaneth not wholly upon him, but will needs have one leg upon the earth and the other upon the water, as that angel in the Revelation; one foot upon the solid ground and the other upon a quagmire; that rest upon Christ but as a part Saviour, as Papists; or trust to him, as the apricot tree that leaneth against the wall, but it is fast rooted in the earth; so some seem to lean upon Christ in their performances, but are rooted, meanwhile, in the world, in pride, filthiness. Or, lastly, as the ivy, which though it clasp about the oak and draweth much from it, yet brings forth all its berries by virtue of its own root. Thus hypocrites also offer sacrifice, but it is a sick sacrifice, because it is from themselves and in themselves; they do all in their own strength, that is, in their own weakness. For our "strength is to sit still," Isaiah 30:7, and to work ourselves into the Rock of ages. "Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength," Isaiah 26:4. The blind and the lame Jebusites, when they had secured themselves in the stronghold of Zion, insulted over David, as if he could not come in thither, though he did his utmost to get in to them; the very blind and lame there enclosed should be able to withstand him. But both their hold and their hope deceived them. "Nevertheless," saith the text, "David took the stronghold of Zion: the same is the city of David," 2 Samuel 5:6,7. But they that get into the rock Christ Jesus shall never be visited by evil, nor disappointed in their hopes (Deo confisi nunquam confusi); but of weak they shall be made strong, Hebrews 11:34, able to present their bodies a lively, not a languishing, sacrifice, holy, acceptable unto God, Romans 12:16; they shall do all things through Christ which strengtheneth them, Philippians 4:13 .
Offer it now unto thy governor] Be it but some petty provincial president, some duke of Venice, or despot of Servia. Jacob can tell that the lord of Egypt will look for a present; and therefore biddeth his sons take of the best in the land in their vessels, and carry the man a present, a little balm and a little honey, spices and myrrh, nuts and almonds, of every good thing somewhat, though it were the less, Genesis 43:11; for to do much it was not in the power of their hands; but see that it be of the best, saith he. The poor Persian that met Artaxerxes with a handful of water out of the river Cyrus, went away well rewarded. So did the gardener that presented the Duke of Burgundy with a rape-root, because it was the best they were able to do. Likewise, the Almighty takes anything well aworth from those that are willing indeed, but, alas, not able to bring a better present. Vow and perform (saith he) unto the Lord your God: bring presents unto him, that ought to be feared, Psalms 76:11. Say not, I fear to present, because I have nothing worthy of him. Send a lamb to the ruler of the earth, Isaiah 16:1. Or, if thou hast not a lamb, offer a pair of turtle doves, or two young pigeons; but see they be young, and that thy lamb be the best in thy fold, and it shall be accepted. Every man cannot do as Solomon did, at the dedication of the temple; when he offered twenty-two thousand oxen, and a hundred and twenty thousand sheep, 1 Kings 8:63; or as great Alexander, whom Pliny reporteth, that in his childhood, when he threw incense upon the altar in great plenty, his schoolmaster checked him for so doing; and bade him sacrifice on that sort when he had conquered the incense bearing countries, and not till then. Alexander, when he had subdued Arabia, remembered his schoolmaster, and presented him with a ship laden with frankincense; largely exhorting him to spare for no cost when he sacrificed to the gods. But no man must come before the Lord empty handed; if it be but a handful or two of flour, or a grain or two of salt, Leviticus 5:6; Leviticus 5:11,12; Leviticus 14:30,31. So the Athenians thought the gods would be well pleased with a poor man, if he offered but meal; especially if he could mingle it with oil and wine; for they held that every man was bound to bring his best, and not to be base in saving charges in this case. Hence it was that when the famous artificer Phidias advised them to make the statue of Minerva rather of marble than of ivory, 1. Because it was more durable: this passed with allowance. 2. Because less chargeable: at the mention hereof with infinite indignation they commanded him silence. Their meat offerings were to be sound and without blemish, whether it were an ox, sheep, goat, swine, calf. The more wealthy did cast frankincense on the altars; and, in their blind devotion, thought they could hardly over do in honour of their dunghill deities. What, then, shall become of those base wretches among us, that think everything too good for God, too much for his ministers? that study to beat down the price of heaven, and will not deal except they may have it underfoot?
Will he be pleased with thee] I think not. The Vulgate renders it, Si placuerit, &c. If it please him, or if he accept thy person: q.d. then let me never be believed. But the other reading is better, and more agreeable to the original.
Or accept thy person?] Heb. Accept thy face, that whore's forehead of thine, hatched with so much impudence, that thou darest bring him a worse present, when thou hast a better at hand, but holdest it too good for him. Araunah, though a subject, yet, as a king, he gave unto the king oxen for sacrifice, and threshing instruments for wood, 2 Samuel 24:23. And although David accepted his courtesy, but not his cost, yet God hath crowned him and chronicled him for his munificence, Zechariah 9:7. Ekron, that is, the barbarous people of Palestine, shall be as the Jebusite, that is, as this famous Jebusite Araunah, a proselyte, a true convert, as appeared by his ready parting with his freehold to God, and the best that he had to his prince. Let all those that look for acceptance in heaven honour the Lord with the prime of their age, with the choice of their days (as the Hebrew hath it, Ecc 12:1), with the primrose of their childhood, with the best of their time, and of their talents; and not unworthily and woefully waste and cast away the fat and marrow, the flower of their age, the strength of their bodies, the vigour of their spirits, in sinful pleasures and sensual delights, in pursuing their fleshly lusts that hale hell at the heels of them. Will they give the devil the best, and then think to serve God with the dregs, the bottom, the snuff, the very last sands, their extreme dotage, that themselves and their friends are weary of? Surely, God takes no pleasure to pledge the devil, or drink the snuffs that he hath left. If men reserve the dregs of their days for him, he will likewise reserve the dregs of his wrath for them. He will put them over to the gods whom they had chosen, as Judges 10:14, and make them to know the worth of his good acceptance by the want of it. He that should set before his prince a dish of meat that had been half eaten before by hogs or dogs, would he not be punished with all severity? What, then, shall become of those that serve God with the devil's leavings? that sacrifice to themselves, as Sejanus did (Dio in Tiberio); that serve not the Lord Jesus Christ, but their own bellies, as those seducers, Romans 16:17,18; that say to God, Depart from us, and to the devil, Reign thou over us, that are serious at his work, Mighty in God's?