Isaiah 1:12
in Isaiah 1When you come to appear before Me, who has required this of you—this trampling of My courts?
BSB
The same verse in ASV and KJV ▾
ASV
When ye come to appear before me, who hath required this at your hand, to trample my courts?
KJV
When ye come to appear before me, who hath required this at your hand, to tread my courts?
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This verse in Isaiah 1
Commentary
14 notes on this verse(Verse 12.) For who indeed sought these things from your hands? Let the Ebionites hear, who after the passion of Christ think that the Law has been abolished and should be observed. Let the associates of the Ebionites hear, who decree that these things should be observed only by Jews and those of Israelite descent. Therefore, the offering and sacrifice of victims were not primarily sought by God, but so that they would not be made to idols; and so that we might pass from carnal victims, as it were by a type and image, to spiritual sacrifices.
This site's exposition
Hear the word of the LORD
on Isaiah 1:10-12
The comparison with Sodom becomes direct address in verse 10, "you rulers of Sodom," a name no listener could take as praise. The question "who has required this of you" turns indictment into interrogation. A full round of sacrifice is named a burden God never laid on them.
This site's exposition
this trampling of My courts
To appear before the LORD was the duty of every pilgrim at the three yearly feasts of Exodus 23:14 to 17. Here the crowd's coming is called a trampling of the courts. Wesley said God required the offering with a right heart.
The record, by era
The Church Fathers4 voices
As for the burdensome sacrifices and the troublesome scrupulousness of their ceremonies and oblations, no one should blame the Jews, as if God specially required them for himself.… But he should see in those sacrifices a careful provision on God's part, which showed his wish to bind to his own religion a people who were prone to idolatry and transgression by that kind of services wherein consisted the superstition of that period. He did this in order to call them away from idolatry, while requesting sacrifices to be performed to himself, as if he desired that no sin should be committed in making idols.
Now this is the spiritual victim which has set aside the earlier sacrifice.… The gospel teaches what God demands. "The hour is coming," he says, "when the true worshipers will worship the Father in spirit and in truth." … We are the true worshipers and true priests who, offering our prayer in the spirit, offer sacrifice in the spirit—that is, prayer—as a victim that is appropriate and acceptable to God; this is what he has demanded and what he has foreordained for himself.
It is obvious that sacrifices were established as an instruction to inspire right living in the people and were not given as an end in themselves. When the people refused to do those works that were necessary in order to busy themselves with only sacrifices, God said that he would no longer accept the sacrifices.The entire book of Leviticus offers laws that are very strict regarding sacrifices. Moreover, there are numerous laws concerning sacrifices scattered throughout the book of Deuteronomy, as well as other books. How then can God ask, "Who has required these things from your hands?" This is to teach us that God's will was not to make laws in this way but that the people suffered from slothfulness in not abiding by this command.
God seeks us, not what's ours. Anyway, the Christian's sacrifice is alms, or kindness to the poor. That is what makes God lenient toward sins.
The Medieval Church1 voice
45. Second, he rejects the sacrifices which were offered wholly to God. And first, he places the rejection of these three animals; and he mentions only three animals, because the sacrifices which were from the herd were made only from these; holocausts were also made …
6 more voices on this verse
The Puritans and the Awakening3 voices
Malice is heart-murder in the account of God; he that hates his brother in his heart has, in effect, his hands full of blood. When sinners are under the judgments of God they will more easily be brought to fly to their devotions than to forsake their sins and reform their lives. Their country was now desolate, and their cities were burnt (
quarantine:debris (2026-07-29) — unbalanced-parens
To appear - Upon the three solemn feasts, or upon other occasions. Who required - The thing I commanded, was not only, nor chiefly, that you should offer external sacrifices, but that you should do it with true repentance, with faith in my promises, and sincere resolutions of devoting yourselves to my service.
When ye come to appear before me,....
The Nineteenth Century3 voices
When ye come to appear - Instead of לראות leraoth, to appear, one MS. has לראות liroth, to see. See De Rossi. The appearing before God here refers chiefly to the three solemn annual festivals. See Exo 23:14. Tread my courts (no more) - So the Septuagint divide the sentence, joining the end of this verse to the beginning of the next: Πατειν την αυλην μου, ου προσθησεσθε; “To tread my court ye shall not add - ye shall not be again accepted in worship.”
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
appear before me--in the temple where the Shekinah, resting on the ark, was the symbol of God's presence (Ex 23:15; Ps 42:2). who hath required this--as if you were doing God a service by such hypocritical offerings (Job 35:7). God did require it (Ex 23:17), but not in this spirit (Mic 6:6, 7). courts--areas, in which the worshippers were.
quarantine:debris (2026-07-29) — starts-lowercase
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
When you come to appear before me - The temple was in Jerusalem, and was regarded as the habitation, or dwelling-place, of the God of Israel. Particularly, the most holy place of the temple was deemed the place of his sacred abode. The Shekinah - from שׁכן shâkan, to dwell - the visible symbol of his presence, rested on the cover of the ark, and from this place he was accustomed to commune with his people, and to give responses to their requests. Hence, ‘to appear before God,’ Hebrew ‘to be seen before my face,’ פני לראות lerâ'ôth pânāy for פני את 'et pânāy, means to appear in his temple as a worshipper. The phrase occurs in this sense in the following places: Exo 34:23-24; Deu 31:11; 1Sa 1:22; Psa 42:3. Who hath required this - The Jews were required to appear there to worship God Exo 23:17; Deu 16:16; but it was not required that they should appear with that spirit and temper. A similar sentiment is expressed in Psa 50:16. At your hand - From you. The emphasis in this expression is to be laid on your. ‘Who has asked it of you?’ It was indeed the duty of the humble, and the sincere, to tread those courts, but who had required such hypocrites as they were to do it? God sought the offerings of pure worshippers, not those of the hypocritical and the profane. To tread my courts - The courts of the temple were the different areas or open spaces which surrounded it. None entered the temple itself but the priests. The people worshipped God in the courts assigned them around the temple. In one of those courts was the altar of burnt-offerings; and the sacrifices were all made there; see the notes at Mat 21:12. To tread his courts was an expression therefore, equivalent to, to worship. To tread the courts of the Lord here, has the idea of profanation. Who has required you to tread those courts with this hollow, heartless service? […]
How the passage was read
What the Jewish commentators add
who requested this of you, to trample My courts to trample [the preposition is absent in the Hebrew] My courts, since your heart is not whole with Me.
2 more on this passage, in their own words ▾
I am sated with the burnt-offerings of rams This is similar to: “Lest he have too much of you and hate you,” (Proverbs:18).
You shall bring no more vain meal-offerings I warn you, you shall not bring Me your vain meal- offering, for the smoke that rises from it is smoke of abomination to Me, and not for My satisfaction.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
10 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| כִּ֣י | ki | if | H3588 → | 4482 times |
| תָבֹ֔אוּ | tavou | you come | H935 → | 2568 times |
| לֵרָא֖וֹת | leraot | to present yourselves | H7200 → | 1300 times |
| פָּנָ֑י | panai | presence my | H6440 → | 2123 times |
| מִי־ | mi- | who? | H4310 → | 423 times |
| בִקֵּ֥שׁ | vikesh | did he require | H1245 → | 225 times |
| זֹ֛את | zot | this | H2063 → | 603 times |
| מִיֶּדְכֶ֖ם | miyedkhem | from hand your | H3027 → | 1618 times |
| רְמֹ֥ס | remos | to trample | H7429 → | 19 times |
| חֲצֵרָֽי׃ | chatzerai | courts my | H2691 → | 191 times |
כִּ֣יif
kiH3588 →4482 times
תָבֹ֔אוּyou come
tavouH935 →2568 times
לֵרָא֖וֹתto present yourselves
leraotH7200 →1300 times
פָּנָ֑יpresence my
panaiH6440 →2123 times
מִי־who?
mi-H4310 →423 times
בִקֵּ֥שׁdid he require
vikeshH1245 →225 times
זֹ֛אתthis
zotH2063 →603 times
מִיֶּדְכֶ֖םfrom hand your
miyedkhemH3027 →1618 times
רְמֹ֥סto trample
remosH7429 →19 times
חֲצֵרָֽי׃courts my
chatzeraiH2691 →191 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Micah 6:8He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?
it leads to
- Deuteronomy 10:12–13
And now, O Israel, what does the LORD your God ask of you but to fear the LORD your God by walking in all His ways, to love Him, to serve the LORD your…
- Hosea 6:6
For I desire mercy, not sacrifice, and the knowledge of God rather than burnt offerings.
Reached by 2 separate paths from here.
- Proverbs 21:3
To do righteousness and justice is more desirable to the LORD than sacrifice.
- Colossians 3:12
Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience.
- Jeremiah 22:3
This is what the LORD says: Administer justice and righteousness. Rescue the victim of robbery from the hand of his oppressor. Do no wrong or violence to the foreigner, the fatherless, or the widow.…
- Deuteronomy 10:12–13
Through
Psalms 40:6Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require.
it leads to
- Hebrews 10:5–12
Therefore, when Christ came into the world, He said: “Sacrifice and offering You did not desire, but a body You prepared for Me.
- Isaiah 1:11
“What good to Me is your multitude of sacrifices?” says the LORD. “I am full from the burnt offerings of rams and the fat of well-fed cattle; I take no delight in the blood…
- 1 Samuel 15:22
But Samuel declared: “Does the LORD delight in burnt offerings and sacrifices as much as in obedience to His voice? Behold, obedience is better than sacrifice, and attentiveness is better than the fat of…
- Hebrews 10:5–12
Where this verse is studied
On this page
Studies10
On this verse
About Isaiah

This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, SERMON 42:1; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Commentary on Isaiah; John Chrysostom, COMMENTARY ON ISAIAH 1:4; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible; Tertullian, AGAINST MARCION 1.; Tertullian, ON PRAYER 28 and Thomas Aquinas, Commentary on Isaiah.
