For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:

For I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.

For I did not speak with your fathers, Nor did I command them in the day of My bringing them out of the land of Egypt, Concerning the matters of burnt-offering and sacrifice,

For I said nothing to your fathers, and gave them no orders, on the day when I took them out of Egypt, about burned offerings or offerings of beasts:

For concerning the matter of holocausts and sacrifices, I did not speak with your fathers, and I did not instruct them, in the day when I led them away from the land of Egypt.

Quia non loquutus sum cum patribus vestris, et non praecepi illis quo die eduxi eos e terra Egypti super verbis (hoc est, rationibus, nam rvd proprie significat rationem Latine; Hebraei enim ita passim usurpant hanc vocem, sicuti Latini rationem, super rationibus ergo) holocaustorum et victimae:

For (k) I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
(k) Showing that it was not his chief purpose and intent, that they should offer sacrifices, but that they should regard, why they were ordained: that is, to be joined to the word as seals and confirmations of remissions of sins in Christ: for without the word they were vain and unprofitable.

For I spake not unto your fathers,.... Meaning not Abraham, Isaac, and Jacob, but Moses, Aaron, and others, who were living at the time of the bringing of the children of Israel out of Egypt, as appears by what follows:
nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings, or sacrifices; these are not in the decalogue or ten commands; these are no part of that law or covenant, but are an appendage or addition to it; and though they are of early institution and use, yet they never were appointed for the sake of themselves, but for another end; they were types of Christ, and were designed to lead the faith of the people of God to him; they never were intended as proper expiations of sin, and much less to cover and encourage immorality; whenever therefore they were offered up in a hypocritical manner, and without faith in Christ, and in order to atone for sinful actions, without any regard to the sacrifice of Christ, they were an abomination to the Lord. These were not the only things the Lord commanded the children of Israel; nor the chief and principal ones; and in comparison of others, of more consequence and moment, were as none at all; and which are next mentioned.

Not contradicting the divine obligation of the legal sacrifices. But, "I did not require sacrifices, unless combined with moral obedience" (Psalm 50:8; Psalm 51:16-17). The superior claim of the moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (Deuteronomy 5:6). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (Hosea 6:6). "I will have mercy, and not sacrifice" (1-Samuel 15:22). Love to God is the supreme end, external observances only means towards that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to My will gives to the sacrifice all its virtue" [MAGEE, Atonement, Note 57].

For - God doth not condemn these offerings, save only comparatively in respect of obedience, not so much these, as obeying his commands.