Thou hast not brought me - As a people you have withheld 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 Exodus 29:38; Numbers 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 Leviticus 25:39; 'Thou shalt not compel him to serve the service of a bondman' Exodus 1:14; Jeremiah 22:13; Jeremiah 25:14; Jeremiah 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 Isaiah 1:11; compare Leviticus 2:2; Numbers 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 Isaiah 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 Isaiah 60:6; Jeremiah 6:20, and in Palestine Sol 4:6, Sol 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 Exodus 30:8; Exodus 37:29; Leviticus 16:13.

Thou hast not brought me the small cattle of thy burnt offerings,.... The kids and the lambs, which, according to the law, should have been brought for burnt offerings daily, morning and evening; and much less did they bring the larger cattle of burnt offerings, as oxen and bullocks. The Targum and Vulgate Latin render it, "the rams of thy burnt offerings"; the Septuagint version, "the sheep"; and the Syriac and Arabic versions, "the lambs"; and these were not brought to him, but to their idols; or, however, were not brought in a right way and manner, and from right principles, and with right views. Kimchi thinks this refers to the times of Ahaz, when the service of God ceased in the temple, and idolatry was practised at Jerusalem but it seems to respect later times, nearer the times of Christ; see Malachi 1:13,

neither hast thou honoured me with thy sacrifices; what sacrifices they did offer were not offered to God, but to their idols; or they were such as were not according to the law of God; or they were not offered up in the faith of the Messiah, nor with a true spirit of devotion, and with a sincere view to the glory of God, and in the exercise of repentance for sins; but rather as an atonement for them, and that they might go on in them with ease of mind; see Isaiah 1:11,

I have not caused thee to serve with an offering; the "minchah", a meat offering or bread offering, which was a freewill offering, and they were not obliged to it; it was at their own option whether they would bring it or not, and which was not very chargeable to them:

nor wearied thee with incense; or frankincense, which was put upon the meat or bread offering; see Leviticus 2:1. Some understand this of all offerings in general, that they were not so many that were commanded them, as to be a burden to them; nor so expensive but that they were able to bear the charge of them, considering the fruitfulness of the land of Canaan, and especially the numerous and costly sacrifices of Heathen idolaters: and others think it has reference to the time of Israel's coming out of Egypt, and the covenant of God with them, when no mention was made of sacrifices, nor were they enjoined them, Jeremiah 7:21.

Thou {z} 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.

(z) Meaning, in true faith and obedience.

43:23 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.

small...: Heb. lambs, or, kids

23. small cattle-rather, the "lamb" or "kid," required by the law to be daily offered to God (Ex 29:38; Nu 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 (Mt 11:30; Ro 8:15; 1Jo 4:18; 5:3).

offering-bloodless (Le 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 (Ps 50:8-14; 51:16, 17; Mic 6:3, 6-8).

43:22-28 Those who neglect to call upon God, are weary of him. The Master tired not the servants with his commands, but they tired him with disobedience. What were the riches of God's mercy toward them? I, even I, am he who yet blotteth out thy transgressions. This encourages us to repent, because there is forgiveness with God, and shows the freeness of Divine mercy. When God forgives, he forgets. It is not for any thing in us, but for his mercies' sake, his promise' sake; especially for his Son's sake. He is pleased to reckon it his honour. Would man justify himself before God? The attempt is desperate: our first father broke the covenant, and we all have copied his example. We have no reason to expect pardon, except we seek it by faith in Christ; and that is always attended by true repentance, and followed by newness of life, by hatred of sin, and love to God. Let us then put him in remembrance of the promises he has made to the penitent, and the satisfaction his Son has made for them. Plead these with him in wrestling for pardon; and declare these things, that thou mayest be justified freely by his grace. This is the only way, and it is a sure way to peace.