Isaiah 43:23

Isa 43:23 Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.

Ver. 23. Thou hast not brought me, &c.] Not me, but a god of thine own framing, {a} Such a one as would take up with external heartless services, formal courtings and compliments.

{a} Non Mihi sed deo fictitio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_43:23-24

Thou hast not brought Me the small cattle

Failure in religious details

Failure in religious details may we not ask whether some emphasis may not be laid upon the designation the small cattle?

Do not many men fail in religious details? They are emphatic in their stupendous word-creed, but they do not bless some little child on the road to church, or bring some wandering soul to the Church home. We do certain great or conspicuous things, and we forget the small cattle, the little offerings and tributes. Every omission is noticed (Isa_43:24). Does God care for our sweet cane? Does He like to see us spending a trifle upon some cane stick that we may take it and offer it as if it were a flower? He hath no need of any service of the kind; yet it pleases Him that we should with some small piece of money buy sweet cane. Observe how He notes the omissions! This might be the very voice of Christ, who said to Simon the Pharisee, I entered into thine house, thou gavest Me no water for My feet; but she hath washed My feet with tears, and wiped them with the hairs of her head. Thou gavest Me no kiss: but this woman since the time I came in hath not ceased to kiss My feet. My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. What an eye is the eye of Omniscience! It notices every slip and flaw and omission. That would, indeed, be a miserable declaration to make if it stood alone; but it only leads to the fuller declaration that it notices every cup of cold water, every widows gift, every childs service. God is not unrighteous to forget your work of faith and labour of love. (J. Parker, D. D.)

God and His people a contrast

In one of those antithetical clauses, or balances of words, so frequent in Isaiah, He thus contrasts His own and His peoples doings (verse 23): I have not burdened thee in exacting oblations; I have not wearied thee in demanding incense.. . . But thou hast burdened Me with thy sins; thou hast wearied Me with thine iniquities (verse 24). (J. R. Macduff, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Meaning, in true faith and obedience.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (Exo 29:38; Num 28:3).

sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.

I have not caused thee to serve--that is, to render the the service of a slave (Mat 11:30; Rom 8:15; Jo1 4:18; Jo1 5:3).

offering--bloodless (Lev 2:1-2).

wearied--antithetical to Isa 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties (Psa 50:8-14; Psa 51:16-17; Mic 6:3, Mic 6:6-8).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(23) I have not caused thee to serve . . .—The words practically imply the suspension of sacrifices during the exile. Jehovah had not imposed that bond service on them—had not wearied them with demanding incense when they were far away from the Temple to whose ritual it belonged.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. The absence of sacrifice has not impaired the bond between Jehovah and His people. The thought presents a striking contrast to ch. Isa_1:10 ff., a passage which was probably in the writer’s mind.

the small cattle] The Heb. word serves as the noun of unity to the word for “flock” (i.e. sheep and goats). On burnt-offerings, sacrifices and offering, see on ch. Isa_1:11; Isa_1:13.

I have not caused thee to serve] “have not treated thee as a slave,” by exacting tribute. The statement might no doubt be understood absolutely, according to Jer_7:21 ff.; but it is perhaps sufficient to take it of the Exile, when the non-essential character of sacrifice was revealed by its enforced discontinuance (cf. Psa_51:16).

incense] See ch. Isa_60:6; Jer_6:20. In both these passages incense is described as coming from Arabia, which agrees with the statement of Pliny, that it was collected in the chief city of Hadramaut and thence conveyed to Syria. The Heb. word (lìbônâh), which is preserved in the Gr. λίβανος, λιβανωτός, is quite different from that found in ch. Isa_1:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou hast bought me no sweet cane with money,.... Or "calamus" (r), which was used in the anointing oil, and for the perfume or incense, Exo 30:7, this they thought too expensive, and so left it out of the composition, or neglected the whole this being put a part for the whole. Jarchi gives it as the sense, that they had no need to buy it, since it grew in great plenty in the land of Israel, which he took to be cinnamon; though this is distinguished from calamus, or the sweet cane, Sol 4:14, wherefore Kimchi much better observes, that it was not to be had in the land of Israel, but came from a land afar off; and therefore must be bought; see Jer 6:20, hence grudging to give the price for it, and to be at the expense of it, bought it not, and disused it:

neither hast thou filled me with the fat of thy sacrifices; they did not multiply their sacrifices, offered only just what the law required, if so many, and those of the leaner sort; and whereas the fat of the sacrifices was the Lord's, there was little of it for him in these:

but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities; they were so many, and so aggravated, that he could not bear with them any longer, his patience was worn out; they were an uneasiness to him, as it were a burden upon him, and therefore would ease himself, as he sometimes does, by avenging himself, Isa 1:24, but here by pardoning them, as in the following verse. Some think that these are the words of Christ, the surety of his people, who took upon him the form of a servant for the sake of them, and had all their sins laid upon him, and which he bore, and made satisfaction for; and were to the human nature a burden, and a weariness to it; see Psa 40:12. This must be understood of the remnant according to the election of grace, among these people so sadly corrupted, for whose sins of omission and commission Christ made atonement; and upon the foot of his satisfaction, remission of sins proceeds, as in the next verse: this they thought too chargeable, and so left it out of the composition, or neglected the whole this being put a part for the whole. Jarchi gives it as the sense, that they had no need to buy it, since it grew in great plenty in the land of Israel, which he took to be cinnamon; though this is distinguished from calamus, or the sweet cane, Sol 4:14, wherefore Kimchi much better observes, that it was not to be had in the land of Israel, but came from a land afar off; and therefore must be bought; see Jer 6:20, hence grudging to give the price for it, and to be at the expense of it, bought it not, and disused it:

neither hast thou filled me with the fat of thy sacrifices; they did not multiply their sacrifices, offered only just what the law required, if so many, and those of the leaner sort; and whereas the fat of the sacrifices was the Lord's, there was little of it for him in these:

but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities; they were so many, and so aggravated, that he could not bear with them any longer, his patience was worn out; they were an uneasiness to him, as it were a burden upon him, and therefore would ease himself, as he sometimes does, by avenging himself, Isa 1:24, but here by pardoning them, as in the following verse. Some think that these are the words of Christ, the surety of his people, who took upon him the form of a servant for the sake of them, and had all their sins laid upon him, and which he bore, and made satisfaction for; and were to the human nature a burden, and a weariness to it; see Psa 40:12. This must be understood of the remnant according to the election of grace, among these people so sadly corrupted, for whose sins of omission and commission Christ made atonement; and upon the foot of his satisfaction, remission of sins proceeds, as in the next verse.

(r) "calamum", V. L. Pagninus, Montanus; "calamum odoratum", Junius & Tremellius, Piscator, Cocceius, Vitringa.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thou hast not brought me - As a people you have witcheld from me the sacrifices which were commanded. They had not maintained and observed his worship as he had required.

The small cattle - Margin, ‘Lambs,’ or ‘kids.’ The Hebrew word (שׂה s'eh) denotes properly one of a flock - a sheep or a goat. It should have been so rendered here. These animals were used for burnt-offerings, and the Jews were required to offer them daily to God.

Of thy burnt-offerings - (Compare Exo 29:38; Num 28:3). The burnt-offering was wholly consumed on the altar.

With thy sacrifices - Bloody offerings. There is little difference between this word and that rendered ‘burnt-offerings.’ If there is any, it is that the word rendered ‘sacrifice’ (זבח zebach) is of wider signification, and expresses sacrifice in general; the word rendered ‘burnt-offering’ (עלה ‛olâh), denotes that which is consumed, or which ascends as an offering. The holocaust refers to its being burned; the sacrifice to the offering, however made.

I have not caused thee to serve with an offering - ‘I have not made a slave of thee; I have not exacted such a service as would be oppressive and intolerable - such as is imposed on a slave.’ The word used here (עבד ‛âbad), is often used in such a sense, and with such a reference Lev 25:39; ‘Thou shalt not compel him to serve the service of a bondman’ Exo 1:14; Jer 22:13; Jer 25:14; Jer 30:8. The sense is, that the laws of God on the subject, were not grievous and oppressive.

With an offering - The word used here (מנחה minchāh) denotes properly a bloodless oblation, and is thus distinguished from those mentioned before. It consisted of flour mingled with salt, oil, and incense; or of the fruits of the earth, etc. (see the notes at Isa 1:11; compare Lev 2:2; Num 28:5.

Nor wearied thee - By exacting incense. I have not so exacted it as to make it burdensome and wearisome to you.

With incense - (See the note at Isa 1:13). The word לבונה lebônâh (Greek λίβανος libanos) denotes properly frankincense, a substance so called from its white color, from לבן lāban, “to be white.” It is found in Arabia Isa 60:6; Jer 6:20, and in Palestine Son 4:6, Son 4:14, and was obtained by making incisions in the bark of trees. It was much used in worship among the Jews as well as by other nations. It was burned in order to produce an agreeable fragrance Exo 30:8; Exo 37:29; Lev 16:13.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Incense. My kindness is gratuitous. In a strange land, thou couldst not offer sacrifice. See chap. xlviii. 9., and xlix. 1. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thou hast not brought me the small cattle of thy burnt offerings; either,

1. Because thou didst not offer thy sacrifices to me, but to idols. Or rather,

2. Because what thou didst offer was not done to me, not for my sake, not from a principle of love and obedience to me, not to please and honour me with it; but merely for thine own ends: which interpretation seems to be favoured by the following clause, and by comparing this with Zec 7:5,6, Did ye fast unto me, even to me? And when ye did eat—did ye not eat for yourselves?

Neither hast thou honoured me with thy sacrifices, because thou didst either neglect this work of sacrificing to me; or didst perform it merely out of custom or ill design, and not with a purpose to please and glorify me; or didst dishonour me, and pollute thy sacrifices by thy wicked course of life.

I have not caused thee to serve with an offering, nor wearied thee with incense: so the sense may be this, I did not require these wearisome services of thee, to wit, upon these terms, or to be offered in such a manner, as God speaks, Isa 1:11-13. But the words may very well be rendered, although I did not cause thee to serve with offerings, nor weary thee with incense; the particle although being here understood, as it is in many other places, as hath been formerly noted. And so this is an aggravation of their former sin, of being weary of and negligent in his service; although God hath not laid such heavy burdens upon them, nor required such hard services or costly offerings from them, as might give them cause to be weary, nor such as idolaters did freely and greedily perform in the service of their idols.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Thou hast not brought me the small cattle of thy burnt offerings. If this reproach is regarded as addressed to captive Israel, who could not offer sacrifices, we must explain it by the analogy of the expression, "the calves of your lips". (Hos_14:2) All prayer may be regarded as a sort of offering, and withholding it as withholding sacrifice. But it is possible that the prophet is not addressing captive Israel only, but carrying his thoughts back to the period preceding the Captivity, when there was a general neglect of God"s service, and for a time the temple was given up to idol-worship. (2Ki_21:3-7 2Ki_23:4-14) The glance back at earlier times is apparent in vers. 27, 28. I have not caused thee to serve with an offering, etc.; rather, I put no heavy service on thee in respect of meat offering, neither made I thee to toil in respect of incense; i.e. "my positive requirements have been light surely thou shouldst have complied with them." Meat offerings were to accompany every sacrifice, but were a small burthen. Incense was not required from any private person.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

honoured - Either thou didst neglect sacrificing to me; or didst perform it merely out of custom or didst dishonour me, and pollute thy sacrifices by thy wicked life. Although - Altho' God had not laid such heavy burdens upon them, nor required such costly offerings, as might give them cause to be weary, nor such as idolaters did freely perform in the service of their idols.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Thou hast not brought to me the sheep of thy burnt-offering, and (with) thy sacrifices thou hast not honored me. I have not made thee serve with oblation, and I have not made thee labor (or wearied thee) with incense.” The whole Mosaic ritual is here represented by an enumeration of some of the principal offerings; the olah or general expiation, the zebahim or other animal sacrifices, the minhah or meal-offering, and the lebonah or aromatic fumigation. The Hebrew word includes the goat as well as the sheep, and is therefore correctly rendered in the English Version by the phrase small cattle. Of the whole verse there are several distinct interpretations or rather applications. Some place the emphasis upon the pronouns. ‘It is not to me that thou hast offered all this, but to idols.’ Another class of writers understand the passage strictly as charging the Jews with culpable neglect of the ceremonial law. A third hypothesis applies the passage to the unavoidable suspension of the ceremonial service during the captivity in Babylon, which it supposes to be here urged as a proof that the deliverance of Israel from exile was an act of mercy, not of righteous retribution for their national obedience and fidelity. It is much more obvious to give the words the general and unrestricted meaning which they naturally bear as a description of the people’s conduct, not at one time or at one place, but throughout their history. The most satisfactory interpretation of the verse, and that which best agrees with the whole context, is, that it has reference not merely to the outward or material act, but to its moral value and effect. ‘You have not so performed your ceremonial duties as to lay me under any obligation to protect you. You have not really given me your cattle, you have not truly honored me with sacrifices.’ The best explanation of the last clause is, ‘I have not succeeded in inducing you to serve me, I have not prevailed upon you to exert yourselves, much less wearied or exhausted you in ceremonial services.’

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

You did not bring Me the lambs of your burnt offerings but to idolatry.

neither did I overwork you Cause you to do much work with the meal offering; merely a handful would be offered to the Most High, and even that I did not ordain upon you to sacrifice as an obligation but as a free-will offering.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Thou hast not brought me burnt offerings in Babylon.

Neither hast thou honoured me (זבחיך) with thy sacrifices, with thy peace-offerings. I have not caused, etc. I have not asked thee to serve me with oblations.

Nor wearied thee with incense, to buy incense for me.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.