Thou hast bought me - You have not purchased this - implying that it was not produced in Palestine, but was an article of commerce. It was to be obtained only from abroad. This is expressly affirmed in Jeremiah 6:20 : 'To what purpose cometh there to me incense from Sheba, and the sweet cane from afar country?' That it was an article of commerce is also apparent from Ezekiel 27:19 : 'Dan also and Javan going to and fro occupied in thy fairs (that is, Tyre): bright iron, cassia, and calamus (קנה qâneh), were in thy market.'

Sweet cane - The word used here (קנה qâneh), denotes properly "cane, reed, calamus" (Greek κάννα kanna and κάννη kannē, Latin canna, whence the English, cane; French, canne; Italian, canna). It usually refers to a reed growing in wet or marshy ground. It denotes also sweet cane, calamus aromaticus. It is sometimes joined with the word בשׂם bôs'em, aromatic, odor, fragrance, spice, as in Exodus 30:23; see also Jeremiah 6:20. According to Pliny (xii. 22) it grew in Arabia, Syria, and India; according to Theophrastus, in the vales of Lebanon (Hist. Plant. ix. 7). It was used among the Hebrews in compounding the sacred perfumes Exodus 30:23. It is a knotty root, of a reddish color, and contains a soft white pith - in resemblance probably not unlike the calamus so well known in this country. Strabo and Diodorus Siculus say that it grew in Saba. Hasselquist says that it is common in the deserts of the two Arabias. It is gathered near Jumbo, a port town of Arabia Petrea, from where it is brought into Egypt. The Venetians purchase it, and use it in the composition of their 'theriaca.' It is much esteemed among the Arabs on account of its fragrance. See Calmet (Art. Cane), and Gesenius (Lex. and Commentary in loc). It was not probably used in the worship of God anywhere except among the Hebrews. The pagans made use of incense, but I do not know that they used the calamus.

Neither hast thou filled me - Margin, 'Made me drunk,' or 'abundantly moistened.' The word used here (רוה râvâh), means properly "to drink to the full, to be satisfied, sated with drink." See it explained in the notes at Isaiah 34:6. It is applied to water which is drank, or to fat which is sucked in or drank rather than eaten Psalm 36:9; or to a sword as drinking up blood. Here it means to satiate, or to satisfy. They had not offered the fat of sacrifices so as to satiate God. Probably this passage does not mean that the Jews had wholly neglected the public worship of God; they had not worshipped him with a proper spirit, and had thus served him with their sins, and wearied him with their transgressions. It is true, also, that while they were abundant in external rites and ceremonies, they frequently made oblations to idols, rather than to the true God. Perhaps, therefore, an emphasis is to be placed on the word 'me' in this passage, meaning, that however diligent and regular they had been in the performance of the external rites and duties of religion, yet that God had been neglected.

Thou hast made me to serve with thy sins - You have made it oppressive, burdensome, wearisome for me, like the hard and onerous service of a slave (see the note at Isaiah 43:23; compare the note at Isaiah 1:14).

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, Exodus 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 Jeremiah 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, Isaiah 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 Psalm 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 Jeremiah 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, Isaiah 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 Psalm 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.

Thou hast bought me no sweet {a} cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast {b} burdened me with thy sins, thou hast wearied me with thy iniquities.

(a) Either for the composition of the sweet ointment Ex 30:34, or for the sweet incense Ex 30:7.

43:24 Sweet cane - This was used in the making of that precious ointment, Exod 30:34, and for the incense, Exod 30:7. Thou hast been niggardly in my service, when thou hast, spared for no cost in the service of thine idols. Nor filled me - Thou hast not multiplied thy thank - offerings and free - will offerings, tho' I have given thee sufficient occasion to do so. But - Thou hast made me to bear the load and burden of thy sins.

filled...: Heb. made me drunk, or, abundantly moistened

24. bought-for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jer 6:20). It was used among the Hebrews to make the sacred ointment (Ex 30:23). It is often offered as a mark of hospitality.

filled-satiated (Jer 31:14). God deigns to use human language to adapt Himself to human modes of thought.

made me to serve-though "I have not caused thee to serve" (Isa 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (Php 2:7; Heb 2:14, 15).

wearied me-Though I have "not wearied thee" (Isa 43:23; see Isa 1:14).

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.