This verse may be confined to the priests, or it may be extended to the whole people; for both views are appropriate. As to my own view, I doubt not but that the Prophet here reproves with additional severity the priests, and that at the same time he extends his reproof to the people in general. We saw in our yesterday’s lecture how religion had been polluted by the priests, and how impiously they had profaned the worship of God: but this was the general sin of the whole people, as we shall presently see. Let us then know that the whole people, as well as the priests, are here reproved: but as a crime in the priests was more grievous, they being the occasion of sacrilege to others, the Prophet assails them in an especial manner, Ye, he says, have polluted my name

He gives a reason, and at the same time enhances their guilt: for they might have complained, that God not only put them on a level with the Gentiles, but also rejected them, and substituted aliens in their place. He shows that God had a just cause for disinheriting them, and for adopting the Gentiles as his children, for they had polluted God’s name. He at the same time amplifies their sin, when he says, “The Gentiles, by whom I have been hitherto despised, and to whom my name was not made known, will soon come to the faith; thus my name shall be great, it shall be reverently worshipped by all nations; but ye have polluted it.” It was certainly very strange, that the Jews, peculiarly chosen and illuminated by the doctrine of the Law, so presumptuously polluted God’s worship, as though they despised him, and that the Gentiles, being novices, rendered obedience to God as soon as they tasted of the truth of religion, so that his glory became through them illustrious.

He afterwards shows how the name of Gog was polluted, Ye say, The table of Jehovah is polluted; that is, ye distinguish not between what is sacred and profane: for he repeats what we noticed yesterday, — that the Jews thought it a frivolous matter, when the Prophets taught them that God was to be worshipped with all reverence. It is not however probable, that they openly uttered such a blasphemy as that the table of God was polluted; but it is easy to conclude from what is said, that God’s table was profaned by them, for they made no account of it. The holiness of the table ought to have been so regarded by the Jews, as not to approach the sanctuary without true repentance and faith; they ought to have known that they had to do with God, and that his majesty ought to have deeply touched them. When therefore they came to the temple, and brought with them their uncleanness like swine, it was quite evident that they had no reverence for the temple, or the altar, or the table. According to this sense then are the words of the Prophet to be understood, — not that the Jews openly mocked God, but that the holiness of the temple was with them of no account.

With regard to the Table, we stated yesterday, that when God ordered sacrifices to be offered to him, it was the same as though he familiarly dwelt among the Jews, and became as it were their companion. It was the highest honor and an instance of God’s ineffable goodness, that he thus condescended, so that the people might know that he was not to be sought afar off. And for this reason the less excusable was their impiety, as they did not consider that sacrifices were celebrated on earth, that their minds might be raised up above the heavens: for it is to this purpose that God descends to us, even to raise us above, as we have elsewhere stated. It was then an extremely base and shameful senselessness and stupidity in the Jews, that they did not consider that God’s table was set among them, that they might by faith penetrate into heaven, and know it to be even before their eyes.

As to the words, Its fruit is his contemptible food, we must observe, that some render, ניב, nib, word, and bring this passage from Isaiah, “I have created the fruit of the lips, peace, peace,” (Isaiah 57:19.) The verb, נוב, nub, means to fructify; hence, ניב, nib, is fruit or produce. Were we to grant that it is metaphorically taken for word, yet I see no reason why we should depart from its simple and real meaning. For first there will be a relative without an antecedent, ניבו, nibu, his word; and then there will be a change of number; for they apply it to the priests, his word, that is, the word of them — of whom? of the priests. It is common, I know, in Hebrew, to put a relative without an antecedent; but as I have said, nothing requires this here. The most suitable rendering then is, Its provision, that is, of the altar, is the contemptible food of God. ²¹⁰²¹⁰     And what is offered thereon, even its food, is despicable.—Newcome. This is nearly the version of the Septuagint.
   And its fruit, even his food, is contemptible.—Henderson
   The table of Jehovah, polluted it is and his (or, its) fruit; contemptible is his (or, its) food.—Marckius
   The last comes nearest to the original, and is the most obvious construction. The verse may be thus rendered:
   But ye profane it by saying,
“The table of Jehovah, Polluted is it and its fruit,
Contemptible is its food.”
    — Ed. I take then the words to mean this, that a speech of this kind was often in the mouth of the people as well as of the priests, — “Oh! the provision for the altar is any kind of meat; be not so anxious in your choice, so as to offer the best animals; for God is satisfied even with the lean and the maimed.”

And here again God reproves the impiety and contempt of the people; and at the same time he condemns their avarice, because they took the worst of their animals to offer in the temple, as though they lost everything they consecrated to God.

Why he calls the sacrifices the meat or food of God, we now sufficiently understand. Only this ought to be observed, that the impiety of the people was evident, as they were so unconcerned in their duties; for God had not in vain instituted sacrifices and other rites. The contempt then of the signs openly showed not only the negligence of the people, but also their contempt of all religion. Were any one at this day to regard as nothing outward teaching and the sacraments, would he not prove himself to be an impious despiser of God? Yet religion, I allow, does not consist in these things; for though hypocrites pretend the most ardent zeal, they yet profane the name of God, whenever the truth sounds in their ears and the heart is not touched, and when they come to the Lord’s table and are at the same time alienated from Christ. These things I allow; but as no true servant of God can despise these ordinances, which on account of our common infirmity are useful to us, and without which we cannot be as long as we sojourn in this world, whosoever derides our simplicity in frequenting God’s house, or if silent abstains from doing so, and regards such a practice as nothing or as unimportant, he is thus, as I have said, proved guilty of impiety. This is the reason why the Prophet so sharply reproves the Jews, because they said that the provision for the altar was God’s contemptible food. It follows —