Isaiah 1:2-3

Listen, O heavens,
pay attention, O earth!
For the Lord speaks:
“I raised children, I brought them up,
but they have rebelled against me!
An ox recognizes its owner,
a donkey recognizes where its owner puts its food;
but Israel does not recognize me,
my people do not understand.”
Isaiah 1:2-3, New English Translation (NET)
 
These words are a biting condemnation of the people of Israel, the people, the children of God. After all that God has done for them, they don't know anything about Him at all. They have built their religious institutions, and all their Bible commentaries, but they have learned nothing of the heart of God. Sadly, things aren't any better with God's people today. When we look at the lives of God's people, those who claim to follow Him, to be disciples of Jesus, when we look at the lives of God's ministers, when we look at the wealth and opulence of God's churches, we have to wonder exactly what Scriptures they/we are following, because they certainly aren't following God's word.
 
Adam Clarke gives us his thoughts in his Commentary on the Bible:
 
Hear, O heavens “Hear, O ye heavens” - God is introduced as entering into a public action, or pleading, before the whole world, against his disobedient people. The prophet, as herald or officer to proclaim the summons to the court, calls upon all created beings, celestial and terrestrial, to attend and bear witness to the truth of his plea and the justice of his cause. The same scene is more fully displayed in the noble exordium of Psa_1:1-6, where God summons all mankind, from east to west, to be present to hear his appeal; and the solemnity is held on Sion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai: -
 
“A consuming fire goes before him
And round him rages a violent tempest:
He calleth the heavens from above.
And the earth, that he may contend in judgment with his people.”
Psa_50:3, Psa_50:4.
 
By the same bold figure, Micah calls upon the mountains, that is, the whole country of Judea, to attend to him, Isa_6:1, Isa_6:2: -
 
“Arise, plead thou before the mountains,
And let the hills hear thy voice.
Hear, O ye mountains, the controversy of Jehovah;
And ye, O ye strong foundations of the earth:
For Jehovah hath a controversy with his people,
And he will plead his cause against Israel.”
 
With the like invocation, Moses introduces his sublime song, the design of which was the same as that of this prophecy, “to testify as a witness, against the Israelites,” for their disobedience, Deu_31:21: -
 
“Give ear, O ye heavens, and I will speak;
And let the earth hear the words of my mouth.”
Deu_32:1.
 
This, in the simple yet strong oratorical style of Moses, is, “I call heaven and earth to witness against thee this day; life and death have I set before thee; the blessing and the curse: choose now life, that thou mayest live, thou and thy seed.” Deu_30:19. The poetical style, by an apostrophe, sets the personification in a much stronger light.
 
Hath spoken “That speaketh” - I render it in the present time, pointing it דבר dober. There seems to be an impropriety in demanding attention to a speech already delivered. But the present reading may stand, as the prophet may be here understood to declare to the people what the Lord had first spoken to him.
 
I have nourished - The Septuagint have εγεννησα, “I have begotten.” Instead of גדלתי giddalti, they read ילדתי yaladti; the word little differing from the other, and perhaps more proper; which the Chaldee likewise seems to favor; “vocavi eos filios.” See Exo_4:22; Jer_31:9.
 
The ox knoweth - An amplification of the gross insensibility of the disobedient Jews, by comparing them with the most heavy and stupid of all animals, yet not so insensible as they. Bochart has well illustrated the comparison, and shown the peculiar force of it. “He sets them lower than the beasts, and even than the most stupid of all beasts, for there is scarcely any more so than the ox and the ass. Yet these acknowledge their master; they know the manger of their lord; by whom they are fed, not for their own, but for his good; neither are they looked upon as children, but as beasts of burden; neither are they advanced to honors, but oppressed with great and daily labors. While the Israelites, chosen by the mere favor of God, adopted as sons, promoted to the highest dignity, yet acknowledged not their Lord and their God; but despised his commandments, though in the highest degree equitable and just.” Hieroz. i., Colossians 409.
 
Jeremiah’s comparison to the same purpose is equally elegant, but has not so much spirit and severity as this of Isaiah.
 
“Even the stork in the heavens knoweth her season;
And the turtle, and the swallow, and the crane, observe the time of their coming:
But my people doth not know the judgment of Jehovah.
Jer_8:7.
 
Hosea has given a very elegant turn to the same image, in the way of metaphor or allegory: -
 
“I drew them with human cords, with the bands of love:
And I was to them as he that lifteth up the yoke upon their cheek;
And I laid down their fodder before them.”
Hos_11:4.
 
Salomo ben Melech thus explains the middle part of the verse, which is somewhat obscure: “I was to them at their desire as they that have compassion on a heifer, lest she be overworked in ploughing; and that lift up the yoke from off her neck, and rest it upon her cheek that she may not still draw, but rest from her labor an hour or two in the day.”
 
But Israel - The Septuagint, Syriac, Aquila, Theodotion, and Vulgate, read וישראל veyisrael, But Israel, adding the conjunction, which being rendered as an adversative, sets the opposition in a stronger light.
Doth not know - The same ancient versions agree in adding Me, which very properly answers, and indeed is almost necessarily required to answer, the words possessor and lord preceding. Ισραηλ δε ΜΕ ουκ εγνω; Sept. “Israel autem me non cognovit,” Vulg. Ισραηλ δε ΜΟΥ ουκ εγνω; Aquil., Theod. The testimony of so scrupulous an interpreter as Aquila is of great weight in this case. And both his and Theodotion’s rendering is such as shows plainly that they did not add the word ΜΟΥ to help out the sense, for it only embarrasses it. It also clearly determines what was the original reading in the old copies from which they translated. It could not be ידעני yedani, which most obviously answers to the version of the Septuagint and Vulgate, for it does not accord with that of Aquila and Theodotion. The version of these latter interpreters, however injudicious, clearly ascertains both the phrase, and the order of the words of the original Hebrew; it was ישראל אותי לא ידע veyisrael othi lo yada. The word אותי othi has been lost out of the text. The very same phrase is used by Jeremiah, Jer_4:22, עמי אותי לא ידעו ammi othi lo yadau. And the order of the words must have been as above represented; for they have joined ישראל yisrael, with אותי othi, as in regimine; they could not have taken it in this sense, Israel meus non cognovit, had either this phrase or the order of the words been different. I have endeavored to set this matter in a clear light, as it is the first example of a whole word lost out of the text, of which the reader will find many other plain examples in the course of these notes. But Rosenmuller contends that this is unnecessary, as the passage may be translated, “Israel knows nothing: my people have no understanding.” The Septuagint, Syriac, and Vulgate, read ועמי veammi, “and my people;” and so likewise sixteen MSS. of Kennicott, and fourteen of De Rossi.