Ісая 1:3

Jehovah then complains that the rebellion with which His children have rewarded Him is not only inhuman, but even worse than that of the brutes: "An ox knoweth its owner, and an ass its master's crib: Israel doth not know, my people doth not consider." An ox has a certain knowledge of its buyer and owner, to whom it willingly submits; and an ass has at least a knowledge of the crib of its master (the noun for "master" is in the plural: this is not to be understood in a numerical, but in an amplifying sense, "the authority over it," as in Exo 21:29 : vid., Ges. 108, 2, b, and Dietrich's Heb. Gram. p. 45), i.e., it knows that it is its master who fills its crib or manger with fodder (evus, the crib, from avas, to feed, is radically associated with φάτνη, vulgar πάτνη, Dor. and Lac. πάτνη, and is applied in the Talmud to the large common porringer used by labourers). (Note: Nedarim iv 4 jer. Demai viii. The stable is called repheth Even in jer. Shebuoth viii. 1, where cattle are spoken of as standing b'evus, the word signifies a crib or manger, not a stable. Luzzatto tries to prove that evus signifies a threshing-floor, and indeed an enclosed place, in distinction from geren; but he is mistaken.) Israel had no such knowledge, neither instinctive and direct, nor acquired by reflection (hithbonan, the reflective conjugation, with a pausal change of the e4 into a long a, according to Ges. 54, note). The expressions "doth not know" and "doth not consider" must not be taken here in an objectless sense - as, for example, in Isa 56:10 and Psa 82:5 -viz. as signifying they were destitute of all knowledge and reflection; but the object is to be supplied from what goes before: they knew not, and did not consider what answered in their case to the owner and to the crib which the m…

The first verse of this chapter is intended for a title to the whole book, and it is probable that this was the first sermon that this prophet was appointed to publish and to affix in writing (as Calvin thinks the custom of the prophets was) to the door of the temple, as with us proclamations are fixed to public places, that all might read them (Hab 2:2), and those that would might take out authentic copies of them, the original being, after some time, laid up by the priests among the records of the temple. The sermon which is contained in this chapter has in it, I. A high charge exhibited, in God's name, against the Jewish church and nation, 1. For their ingratitude (Isa 1:2, Isa 1:3). 2. For their incorrigibleness (Isa 1:5). 3. For the universal corruption and degeneracy of the people (Isa 1:4, Isa 1:6, Isa 1:21, Isa 1:22). 4. For the perversion of justice by their rulers (Isa 1:23). II. A sad complaint of the judgments of God, which they had brought upon themselves by their sins, and by which they were brought almost to utter ruin (Isa 1:7-9). III. A just rejection of those shows and shadows of religion which they kept up among them, notwithstanding this general defection and apostasy (Isa 1:10-15). IV. An earnest call to repentance and reformation, setting before them life and death, life if they compiled with the call and death if they did not (Isa 1:16-20). V. A threatening of ruin to those that would not be reformed (Isa 1:24, Isa 1:28-31). VI. A promise of a happy reformation at last, and a return to their primitive purity and prosperity (Isa 1:25-27). And all this is to be applied by us, not only to the communities we are members of, in their public interests, but to the state of our own souls.

1:3 an ox knows its owner: Not so with Judah. Yet despite their rebellion, God still graciously addressed them as my people.