Isaiah 1:13Meaning & Commentary from the Church Fathers

Similarly, a tree that boasts leaves and branches but bears no fruit is rightly uprooted, for the gardener tends to the tree not for its bark, but for its yield. The incense is an abomination to Me (The censer is an abomination to Me). Notice that He does not delight in the quality of the offering itself but evaluates the intentions of the givers. Thus, though the smoke and stench of Noah's offering were deemed a “pleasing aroma” (Gen. 8:21), the incense from others is labeled an abomination. He seeks not the material of the gifts, but the heart of those presenting them.

Listen to the prophet who states, “The smoke is an abomination to Me,” emphasizing the impurity of the intentions behind the offerings. Just as the righteousness of Noah turned the smoke and odor into something pleasant, so too does the wrongdoing of certain offerers render their once-fragrant incense offensive. Therefore, let us strive to maintain a pure heart in all things, as this is the foundation of every good thing. The compassionate Lord often values not merely our offerings but the sincere intentions with which we offer them, determining acceptance or rejection based on this. Hence, whether we engage in prayer, fasting, or charity (our spiritual sacrifices), or undertake any other spiritual endeavor, let all arise from a pure heart, that we may be rewarded with a deserving crown for our efforts.

How, I ask, can there be celebrations that God detests, maintaining their duration and frequency? Should we conclude that God has altered His stance, rendering once-revered commandments established through Moses as mere foolishness according to the prophets and labeling them as erroneous for us? He regarded the ancient practices as good, yet desired that humanity would abandon images and shadows and embrace the splendor of truth, thereby instituting a form of worship that is more pleasing to God. It is evident that this form of worship is rational and spiritual.

It suggests that a deeper significance is found within the term, and by neglecting the intent of the Lawgiver, you strive for the emptiness of the physical. The wheat is to symbolize the Word, which, like a seed, is implanted within your spirits; you are called to remove its worldly associations and embrace it in its essence, serving God in a pure, immaterial manner. This is the spiritual semidal, the divine Word, detached from the notions of the flesh. Consequently, the physical semidal, represented and presented in the Jewish manner, is void, and the censer becomes an abomination before God. It is indeed repulsive to think that God, to appease His sense of smell, has dictated a specific mixture of incense, rather than understanding that the censer represents sanctity in the body, achieved through spiritual purity, where all aspects of the soul maintain their harmonious relationship. It is stated, "Take unto you aromatics, stacti, onycha, and halvana of fragrance, and lebanon of pure spices" (Ex. 30:34). These four fragrances correspond to the four elements from which all bodies are constituted: stacti – representing water, onych – symbolizing earth through dryness, halvan – associated with fire through warmth, and lebanon – corresponding to air through transparency. Let all these elements be balanced (Ex. 30:34), meaning that from the disproportionate dispersion of desires toward impure passions, one should restrain and equalize them. Additionally, "crush from these things thinly" (Ex. 30:36) implies that one should eradicate carnal looseness within the soul and strive for spiritual refinement. Thus, the divine vision shall be established in the tabernacle, for it is proclaimed, "From henceforth I will be known unto thee there" (cf. Ex. 30:36). When an individual attains perfect unity and purification, they become worthy to enter the Holy of Holies and draw closer to the knowledge of God. It is asserted, "Thou shalt put these things right before the eyes of God, and from then on I will be known unto thee therein." However, it is prohibited for anyone to engage in these actions for personal gratification, attributing accomplishments to oneself; rather, one should direct them to God, who is the source of all goodness. This incense represents Paul, who stated, "We are the fragrance of Christ," and once more, "But thanks be to God, who always leads us in triumph, and manifests the knowledge of His mind through us" (cf. 2 Corinthians 2:15, 14). The physical incense, which enters through the nostrils and evokes sensation, is rightly deemed an abomination before the incorporeal.

In this mill, whether it is the synagogue or the soul, yielding to sin, the wet and flawed wheat is ground, incapable of distinguishing what is inner from what is outer. Consequently, the one who grinds is left wanting, as her flour is deemed unworthy. The holy Church, or the soul untouched by any blemish of sin, grinds wheat that has been dried by the rays of the eternal Sun, clothed by God's will and purified by angels from all defilement. She presents to God fine flour from the depths of a person, and God accepts her offering.

Moreover, not only shall two women thresh at the mill, but two shall also labor in the field, of whom one shall be taken, the good sower. This sower does not scatter seeds by the roadside but plants in the tilled and cultivated soil, that the earth may yield fruit rooted in humility rather than pride. Conversely, the sower of the tares is left behind, producing flour that will be rejected. The identities of these two distinct cultivators will be revealed as we heed the apostle's words about the existence of two minds within us (cf. Rom. 7:23). Perhaps one refers to the outward man, which faces destruction, while the other pertains to the inward man, who is renewed through the sacraments (cf. 2 Cor. 4:16). The more concerning of the two might be the one who puffs himself up, acting recklessly with a carnal mindset and neglecting the Head (Col. 2:18-19), thus disregarding the saving commandments of our Lord Jesus Christ, who is the Head of all (cf. Col. 2:10), for He is the Creator of all. The other mind, in contrast, remains steadfast; it cherishes humility, seeks wisdom, and upholds mercy, being a good sower. He has given generously to the poor, and his righteousness endures forever (Psalm 111:9). This mind is spiritual, while the other is carnal. The apostle indicates that one who is proud is swayed by a carnal mind. Conversely, a holy person is renewed by the spirit of his mind, as the apostle states: "You are renewed in the spirit of your mind" (Eph. 4:23). Thus, he illustrates the two minds: one, defeated by sin, becomes the mind of the flesh; the other, united with the spirit, rejects the temptations of the flesh.

In addition to the two minds within us, there are also two laws, as explained by the Apostle: "For I delight in the law of God according to the inward man; but I see another law in my members waging war against the law of my mind and making me captive to the law of sin which is in my members" (Rom. 7:22-23). This means there exists the law of the inner man and that of the outer; the former prohibits sin, while the latter leans toward it; the former condemns error, while the latter leads into it; the former nurtures the mind, while the latter tempts it. Furthermore, there are two more significant laws operating within us, one of God and the other of sin, as described by the same apostle: "So then, with my mind, I serve the law of God, but with my flesh, the law of sin" (Rom. 7:25). By stating “mind,” he distinguishes it as opposing the flesh; when Paul indicates that he serves the law of God with his mind, he implies that the mind, unless overtaken by the flesh, is inherently good and designed to resist error. When the mind succumbs to the flesh, it becomes a carnal mind—the fall does not stem from its nature, but from the flesh—and it adopts the identity of its conqueror, though by nature it is opposed to the flesh. Consequently, with the mind, we serve God, and with the flesh, we serve sin. However, the mind may be more righteous if it cooperates with the Holy Spirit, maintaining its service in a manner that honors God.

Even as the shadows of the law have faded and the light of grace has emerged; as the ancient sacrifices of sheep and bulls have found fulfillment in the sacrifice of Christ on the cross, rendering it pointless to continue those rituals; as the old covenant has yielded to the new, the temple of Jerusalem has been replaced by the Church of Christ, and the worship of God has transformed into one of spirit and truth. Yet, God spoke against the Jewish feasts through Isaiah, while the Law of Moses reigned, the Old Covenant held sway, and the temple stood firm. The feasts of the Jews were equally vital to the true Church of the Jews as our current observances are to the genuine Church of Christ. Thus, it may be that a similar judgment could befall our own celebrations: ‘I will not tolerate it; My soul hates it’—so it is indeed important to reflect on how to observe a feast and whether our celebrations align with what is fitting.

Listen intently to how the Prophet David, in the Psalms, invites us to a feast and guides us in celebration. ‘Come, let us rejoice in the Lord; let us make a joyful noise to God our salvation; let us approach His presence with thanksgiving; let us make a joyful noise to Him with songs of praise’ (Psalm 95:1-2). The first instruction is, “come.” You might argue that if this is what the feast commands, then you are correct in your presence; you have indeed arrived at this feast with solemnity and respect. I do not contest your comfort in this; however, others may question, ‘Is it essential to go somewhere to “rejoice in the Lord”? Is it not possible to celebrate in the comfort of our homes?’ I will not dispute these thoughts. Nevertheless, the Prophet David did not use the word ‘come’ without reason. What was his intention? To ‘rejoice in the Lord’ and to celebrate the feast of God, one must be in a particular closeness to Him. God, in His omnipresence, is always near to us, but we often distance ourselves due to our limitations, distractions, and preoccupations with earthly concerns and unproductive inclinations. Therefore, we must detach ourselves from worldly thoughts and memories mentally, from our cares and passions emotionally, and withdraw from various activities physically to approach God unobstructed, to present ourselves before Him, and to celebrate in His presence.

Saints, liberated from the chains of sinful inclinations, even freeing themselves from seemingly innocent attachments to family, friendships, and necessary worldly pursuits, strive daily, hourly, and continually to reach God. They do so through the study of His word, through psalms, through prayer both inwardly and outwardly, as well as through profound theological reflection, ensuring their entire lives become one ‘way of the Lord’ (Acts 18:26). These individuals I see as focused on their connection with God, perhaps in solitude, whether in a humble abode or cave, celebrating with God and the angels in a way that may surpass our own gatherings. I would simply urge them to join us at our sacred assemblies, not merely for their own necessity but for our mutual benefit, that their presence may enhance our communion with the Saints and that their steadfast prayers might pave a smoother route for our own feeble petitions. I know this to be true through experience and tradition, spurred by the guidance of the Holy Spirit leading them; the thought that such individuals might be hidden amongst our many ecclesiastical gatherings, silently but powerfully aiding our prayers, is a notion that makes these gatherings even more valuable.

But for you, everyday lives often enmeshed in labor and who, on days of rest, may succumb to idleness or distractions, whose attention is frequently drawn to worldly matters, creating a barrier between yourselves and God, I implore you, as David said regarding the holy days: ‘Come, let us rejoice in the Lord’; step away, as best you can, from your habitual routines that do not nurture the soul; leave behind your tasks, your worries, anything that binds or scatters your focus, that disorients or troubles you; come to one of those consecrated spaces where the atmosphere continually reminds you that you are standing before God: where His word resonates; where the Holy Spirit moves; where the sacrifice of Christ on Calvary is renewed; where divine grace extends its embrace to those who pray; where angels serve and human intercessors receive grace.

For those who, due to health, necessity, or obedience, must remain at home during sacred times, let us offer them this counsel: when they hear the solemn sound of the bell announcing the sacred moment of the unbloody Sacrifice, let them direct a respectful thought and holy desire toward the Church; may they consecrate themselves with the sign of the Cross, as if joining those gathered at the altar; the angel of the temple will meet them at a distance, recognize them among those truly present, and carry their remembrance to the Lord’s altar.

The second instruction from the Prophet states: ‘Let us rejoice in the Lord.’ A celebration devoid of spiritual ‘joy,’ lacking heartfelt engagement or inner sentiment, is a shell without a spirit. It is crucial to grasp and discern the nature of joy. The apathetic worker rejoices simply at the arrival of the holiday, reveling in laziness rather than in the Lord. The frivolous woman luxuriates in festive attire, excited about the day's festivities, finding joy in her vanity rather than in the Lord. The glutton and drinker, anticipating an extravagant feast, derive pleasure from indulgence rather than from the Lord.

No! If you, even when fatigued from labors past, willingly venture to the temple without fearing weariness; if your feelings and thoughts are entrenched in Divine service, devoid of distractions; then I believe you indeed ‘rejoice in the Lord.’ Moreover, if upon departing the temple you remain inwardly content, untempted by frivolous pleasures, bringing peace to your home and wishing to share comfort only in spiritual fellowship or through acts of kindness to your neighbor, then I am even more convinced that you ‘rejoice in the Lord.’ For when the joy of the Lord, that deep spiritual comfort, fills the heart, a person finds true satisfaction, and the allure of worldly pleasures diminishes; the experience of higher and better joys reveals the triviality of earthly delights, their lowly nature, and the sorrowful excess of indulgence. When spiritual joy touches and inspires a person, it compels them to engage in God-pleasing actions.

What does it signify when, so close to the Lord’s Tabernacle, there are establishments that cater to gluttony and vice, providing vain spectacles and games that are not truly meant for children? Does it not imply that many seek fleshly and sinful pleasures where they ought to encounter and savor spiritual and holy joy? Are such gatherings not, in truth, the very feasts that God detests? ‘Your feasts,’ He declares, ‘My soul hates them; they are my sustenance, for I will not bear your iniquities.’ God does not disdain the feasts themselves but rather the sins that taint them, leaving their commemoration sullied and unworthy of His divine presence.