kecilkan semua  

Teks -- Isaiah 58:1-14 (NET)

Tampilkan Strong
Konteks
The Lord Desires Genuine Devotion
58:1 “Shout loudly! Don’t be quiet! Yell as loud as as a trumpet! Confront my people with their rebellious deeds; confront Jacob’s family with their sin! 58:2 They seek me day after day; they want to know my requirements, like a nation that does what is right and does not reject the law of their God. They ask me for just decrees; they want to be near God. 58:3 They lament, ‘Why don’t you notice when we fast? Why don’t you pay attention when we humble ourselves?’ Look, at the same time you fast, you satisfy your selfish desires, you oppress your workers. 58:4 Look, your fasting is accompanied by arguments, brawls, and fistfights. Do not fast as you do today, trying to make your voice heard in heaven. 58:5 Is this really the kind of fasting I want? Do I want a day when people merely humble themselves, bowing their heads like a reed and stretching out on sackcloth and ashes? Is this really what you call a fast, a day that is pleasing to the Lord? 58:6 No, this is the kind of fast I want. I want you to remove the sinful chains, to tear away the ropes of the burdensome yoke, to set free the oppressed, and to break every burdensome yoke. 58:7 I want you to share your food with the hungry and to provide shelter for homeless, oppressed people. When you see someone naked, clothe him! Don’t turn your back on your own flesh and blood! 58:8 Then your light will shine like the sunrise; your restoration will quickly arrive; your godly behavior will go before you, and the Lord’s splendor will be your rear guard. 58:9 Then you will call out, and the Lord will respond; you will cry out, and he will reply, ‘Here I am.’ You must remove the burdensome yoke from among you and stop pointing fingers and speaking sinfully. 58:10 You must actively help the hungry and feed the oppressed. Then your light will dispel the darkness, and your darkness will be transformed into noonday. 58:11 The Lord will continually lead you; he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water. 58:12 Your perpetual ruins will be rebuilt; you will reestablish the ancient foundations. You will be called, ‘The one who repairs broken walls, the one who makes the streets inhabitable again.’ 58:13 You must observe the Sabbath rather than doing anything you please on my holy day. You must look forward to the Sabbath and treat the Lord’s holy day with respect. You must treat it with respect by refraining from your normal activities, and by refraining from your selfish pursuits and from making business deals. 58:14 Then you will find joy in your relationship to the Lord, and I will give you great prosperity, and cause crops to grow on the land I gave to your ancestor Jacob.” Know for certain that the Lord has spoken.
Paralel   Ref. Silang (TSK)   ITL  

Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation


Topik/Tema Kamus: COMMENTARIES | Isaiah, The Book of | ISAIAH, 1-7 | Isaiah | GUILT | Neighbor | Righteousness | Righteous | ABSTINENCE | Fasting | Sabbath | Beneficence | Hypocrisy | Poor | Blessing | Suffering | Hospitality | Affections | Irrigation | Light | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Isa 58:2 - Yet They cover all their wickedness with a profession of religion.

They cover all their wickedness with a profession of religion.

Wesley: Isa 58:2 - Delight There are many men who take some pleasure in knowing God's will and word, and yet do not conform their lives to it.

There are many men who take some pleasure in knowing God's will and word, and yet do not conform their lives to it.

Wesley: Isa 58:2 - As As if they were a righteous people.

As if they were a righteous people.

Wesley: Isa 58:2 - Forsook As if they were not guilty of any apostacy from God, or disobedience to God's precepts.

As if they were not guilty of any apostacy from God, or disobedience to God's precepts.

Wesley: Isa 58:2 - Ask As if they resolved to observe them.

As if they resolved to observe them.

Wesley: Isa 58:2 - In approaching In coming to my temple to hear my word, and to offer sacrifices.

In coming to my temple to hear my word, and to offer sacrifices.

Wesley: Isa 58:3 - Afflicted Defrauded our appetites with fasting, of which this phrase is used, Lev 16:29.

Defrauded our appetites with fasting, of which this phrase is used, Lev 16:29.

Wesley: Isa 58:3 - Ye find Either you indulge yourselves in sensuality, as they did, Isa 22:13. But this does not agree with that afflicting of their souls which they now profes...

Either you indulge yourselves in sensuality, as they did, Isa 22:13. But this does not agree with that afflicting of their souls which they now professed, and which God acknowledges; or you pursue and satisfy your own desires: though you abstain from bodily food, you do not mortify your sinful inclinations.

Wesley: Isa 58:3 - Exact Your money, got by your labour, and lent to others, either for their need or your own advantage, which you require either with usury, or at least with...

Your money, got by your labour, and lent to others, either for their need or your own advantage, which you require either with usury, or at least with rigour, when either the general law of charity, or God's particular law, commanded the release, or at least the forbearance of them.

Wesley: Isa 58:4 - Behold Your fasting days, wherein you ought in a special manner to implore the mercy of God, and to shew compassion to men, you employ in injuring or quarrel...

Your fasting days, wherein you ought in a special manner to implore the mercy of God, and to shew compassion to men, you employ in injuring or quarrelling with your brethren, your servants or debtors, or in contriving mischief against them.

Wesley: Isa 58:4 - Heard In strife and debate. By way of ostentation.

In strife and debate. By way of ostentation.

Wesley: Isa 58:5 - Chosen Approve of, accept, or delight in, by a metonymy, because we delight in what we freely chuse.

Approve of, accept, or delight in, by a metonymy, because we delight in what we freely chuse.

Wesley: Isa 58:5 - For a day This may be understood, either for a man to take a certain time to afflict his soul in, and that either from even to even, Lev 23:32, or from morning ...

This may be understood, either for a man to take a certain time to afflict his soul in, and that either from even to even, Lev 23:32, or from morning to evening, or for a little time.

Wesley: Isa 58:5 - Wilt thou call Canst thou suppose it to be so? A fast - It being such an one as has nothing in it, but the dumb signs of a fast, nothing of deep humiliation appearin...

Canst thou suppose it to be so? A fast - It being such an one as has nothing in it, but the dumb signs of a fast, nothing of deep humiliation appearing in it, or, real reformation proceeding from it.

Wesley: Isa 58:5 - Acceptable day A day that God will approve of.

A day that God will approve of.

Wesley: Isa 58:6 - The bands The cruel obligations of usury and oppression.

The cruel obligations of usury and oppression.

Wesley: Isa 58:7 - Cast out And thereby become wanderers, having no abiding place.

And thereby become wanderers, having no abiding place.

Wesley: Isa 58:7 - To thy house That thou be hospitable, and make thy house a shelter to them that have none of their own left.

That thou be hospitable, and make thy house a shelter to them that have none of their own left.

Wesley: Isa 58:7 - Hide not That seek no occasion to excuse thyself.

That seek no occasion to excuse thyself.

Wesley: Isa 58:7 - Thy own flesh Some confine this to our own kindred; but we can look on no man, but there we contemplate our own flesh, and therefore it is barbarous, not only to te...

Some confine this to our own kindred; but we can look on no man, but there we contemplate our own flesh, and therefore it is barbarous, not only to tear, but not to love and succour him. Therefore feed him as thou wouldest feed thyself, or be fed; shelter him as thou wouldest shelter thyself, or be sheltered; clothe him as thou wouldest clothe thyself, or be clothed; if in any of these respects thou wert in his circumstances.

Wesley: Isa 58:8 - Thy light Happiness and prosperity.

Happiness and prosperity.

Wesley: Isa 58:8 - Break forth It shall not only appear, but break forth, dart itself forth, notwithstanding all difficulties, as the sun breaks, and pierces through a cloud.

It shall not only appear, but break forth, dart itself forth, notwithstanding all difficulties, as the sun breaks, and pierces through a cloud.

Wesley: Isa 58:8 - Thy health Another metaphor to express the same thing.

Another metaphor to express the same thing.

Wesley: Isa 58:8 - Righteousness The reward of thy righteousness.

The reward of thy righteousness.

Wesley: Isa 58:8 - Before thee As the morning - star goes before the sun.

As the morning - star goes before the sun.

Wesley: Isa 58:8 - The glory His glorious power and providence.

His glorious power and providence.

Wesley: Isa 58:8 - Thy rereward Thus the angel of his presence secured the Israelites when they came up out of Egypt.

Thus the angel of his presence secured the Israelites when they came up out of Egypt.

Wesley: Isa 58:9 - Answer He will give an effectual demonstration, that he hears thee.

He will give an effectual demonstration, that he hears thee.

Wesley: Isa 58:9 - Here l am A phrase that notes a person to be ready at hand to help.

A phrase that notes a person to be ready at hand to help.

Wesley: Isa 58:9 - Take away From among you.

From among you.

Wesley: Isa 58:9 - The yoke All those pressures and grievances before mentioned.

All those pressures and grievances before mentioned.

Wesley: Isa 58:9 - Putting forth Done by way of scoff, or disdainful insulting.

Done by way of scoff, or disdainful insulting.

Wesley: Isa 58:9 - Vanity Any kind of evil words.

Any kind of evil words.

Wesley: Isa 58:10 - Draw out Or, open, as when we open a store, to satisfy the wants of the needy.

Or, open, as when we open a store, to satisfy the wants of the needy.

Wesley: Isa 58:10 - Thy soul Thy affection, thy pity and compassion.

Thy affection, thy pity and compassion.

Wesley: Isa 58:10 - Thy darkness In the very darkness of the affliction itself thou shalt have comfort.

In the very darkness of the affliction itself thou shalt have comfort.

Wesley: Isa 58:11 - Guide thee Like a shepherd. And he adds continually to shew that his conduct and blessing shall not be momentary, or of a short continuance, but all along as it ...

Like a shepherd. And he adds continually to shew that his conduct and blessing shall not be momentary, or of a short continuance, but all along as it was to Israel in the wilderness.

Wesley: Isa 58:11 - Satisfy Thou shalt have plenty, when others are in scarcity.

Thou shalt have plenty, when others are in scarcity.

Wesley: Isa 58:11 - Make fat This may be spoken in opposition to the sad effects of famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not...

This may be spoken in opposition to the sad effects of famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not seen, stick out.

Wesley: Isa 58:11 - A garden If thou relieve the poor, thou shalt never be poor, but as a well - watered garden, always flourishing.

If thou relieve the poor, thou shalt never be poor, but as a well - watered garden, always flourishing.

Wesley: Isa 58:11 - Fail not Heb. deceive not, a metaphor which farther notes also the continuance of this flourishing state, which will not be like a land - flood, or brooks, tha...

Heb. deceive not, a metaphor which farther notes also the continuance of this flourishing state, which will not be like a land - flood, or brooks, that will soon be dried up with drought. Thou shalt be fed with a spring of blessing, that will never fail.

Wesley: Isa 58:12 - They shall be of thee Thy posterity.

Thy posterity.

Wesley: Isa 58:12 - Waste places Cities which have lain long waste; that shall continue for many generations to come.

Cities which have lain long waste; that shall continue for many generations to come.

Wesley: Isa 58:12 - The breach Breach is put for breaches, which was made by God's judgment breaking in upon them in suffering the walls of their towns and cities to be demolished.

Breach is put for breaches, which was made by God's judgment breaking in upon them in suffering the walls of their towns and cities to be demolished.

Wesley: Isa 58:12 - Paths Those paths that led from city to city, which being now laid desolate, and uninhabited, were grown over with grass, and weeds.

Those paths that led from city to city, which being now laid desolate, and uninhabited, were grown over with grass, and weeds.

Wesley: Isa 58:12 - To dwell in These accommodations being recovered, their ancient cities might be fit to be re - inhabited.

These accommodations being recovered, their ancient cities might be fit to be re - inhabited.

Wesley: Isa 58:13 - If If thou take no unnecessary journeys, or do any servile works on the sabbath - day.

If thou take no unnecessary journeys, or do any servile works on the sabbath - day.

Wesley: Isa 58:13 - A delight Performing the duties of it with chearfulness, delighting in the ordinances of it.

Performing the duties of it with chearfulness, delighting in the ordinances of it.

Wesley: Isa 58:13 - Holy Dedicated to God, consecrated to his service.

Dedicated to God, consecrated to his service.

Wesley: Isa 58:14 - In the Lord In his goodness and faithfulness to thee, and in the assurance of his love and favour.

In his goodness and faithfulness to thee, and in the assurance of his love and favour.

Wesley: Isa 58:14 - To ride Thou shalt be above the reach of danger.

Thou shalt be above the reach of danger.

Wesley: Isa 58:14 - Feed thee Thou shalt enjoy the good of the land of Canaan, which God promised as an heritage to Jacob, and his seed, Gen 35:12.

Thou shalt enjoy the good of the land of Canaan, which God promised as an heritage to Jacob, and his seed, Gen 35:12.

JFB: Isa 58:1 - aloud Hebrew, "with the throat," that is, with full voice, not merely from the lips (1Sa 1:13). Speak loud enough to arrest attention.

Hebrew, "with the throat," that is, with full voice, not merely from the lips (1Sa 1:13). Speak loud enough to arrest attention.

JFB: Isa 58:1 - my people The Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. ROSENMULLER thinks the reference to...

The Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. ROSENMULLER thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mat 6:16, Mat 6:23; Luk 18:12.

JFB: Isa 58:2 - -- Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me ...

Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [MAURER]. So JEROME, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [HORSLEY]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Isa 58:3-14; Eze 33:31-32; compare Joh 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.

JFB: Isa 58:3 - Wherefore The words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fas...

The words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fasting (Psa 73:13; Mal 3:14).

JFB: Isa 58:3 - afflicted . . . soul (Lev 16:29).

JFB: Isa 58:3 - Behold God's reply.

God's reply.

JFB: Isa 58:3 - pleasure In antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. GESENIUS not so well transl...

In antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. GESENIUS not so well translates, "business."

JFB: Isa 58:3 - exact . . . labours Rather, "oppressive labors" [MAURER]. HORSLEY, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (Neh 5:1-5, Neh ...

Rather, "oppressive labors" [MAURER]. HORSLEY, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (Neh 5:1-5, Neh 5:8-10, &c.).

JFB: Isa 58:4 - ye shall not fast Rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain th...

Rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [MAURER] (1Ki 21:9, 1Ki 21:12-13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.

JFB: Isa 58:5 - for a man to afflict his soul The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Is...

The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Isa 58:6-7).

JFB: Isa 58:5 - bow . . . head . . . sackcloth To affect the outward tokens, so as to "appear to men to fast" (Mat 6:17-18; 1Ki 21:27; Est 4:3).

To affect the outward tokens, so as to "appear to men to fast" (Mat 6:17-18; 1Ki 21:27; Est 4:3).

JFB: Isa 58:6 - loose . . . bands of wickedness That is, to dissolve every tie wherewith one has unjustly bound his fellow men (Lev 25:49, &c.). Servitude, a fraudulent contract, &c.

That is, to dissolve every tie wherewith one has unjustly bound his fellow men (Lev 25:49, &c.). Servitude, a fraudulent contract, &c.

JFB: Isa 58:6 - undo . . . heavy burdens Hebrew, "loose the bands of the yoke."

Hebrew, "loose the bands of the yoke."

JFB: Isa 58:6 - oppressed Literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Neh 5:10-12; Jer 34:9-11, ...

Literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Neh 5:10-12; Jer 34:9-11, Jer 34:14, Jer 34:16). JEROME interprets it, broken with poverty; bankrupt.

JFB: Isa 58:7 - deal Distribute (Job 31:16-21).

Distribute (Job 31:16-21).

JFB: Isa 58:7 - cast out Rather, reduced [HORSLEY].

Rather, reduced [HORSLEY].

JFB: Isa 58:7 - naked . . . cover him (Mat 25:36).

JFB: Isa 58:7 - hide . . . thyself Means to be strange towards them, and not to relieve them in their poverty (Mat 15:5).

Means to be strange towards them, and not to relieve them in their poverty (Mat 15:5).

JFB: Isa 58:7 - flesh Kindred (Gen 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jam 2:15).

Kindred (Gen 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jam 2:15).

JFB: Isa 58:8 - light Emblem of prosperity (Isa 58:10; Job 11:17).

Emblem of prosperity (Isa 58:10; Job 11:17).

JFB: Isa 58:8 - health Literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities.

Literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities.

JFB: Isa 58:8 - go before thee Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.

Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.

JFB: Isa 58:8 - glory . . . reward Like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Exo...

Like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Exo 14:19-20).

JFB: Isa 58:9 - Then . . . call . . . answer When sin is renounced (Isa 65:24). When the Lord's call is not hearkened to, He will not hear our "call" (Psa 66:18; Pro 1:24, Pro 1:28; Pro 15:29; Pr...

When sin is renounced (Isa 65:24). When the Lord's call is not hearkened to, He will not hear our "call" (Psa 66:18; Pro 1:24, Pro 1:28; Pro 15:29; Pro 28:9).

JFB: Isa 58:9 - putting forth of . . . finger The finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans.

The finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans.

JFB: Isa 58:9 - speaking vanity Every injurious speech [LOWTH].

Every injurious speech [LOWTH].

JFB: Isa 58:10 - draw out thy soul "impart of thine own subsistence," or "sustenance" [HORSLEY]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life."

"impart of thine own subsistence," or "sustenance" [HORSLEY]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life."

JFB: Isa 58:10 - light . . . in obscurity Calamities shall be suddenly succeeded by prosperity (Psa 112:4).

Calamities shall be suddenly succeeded by prosperity (Psa 112:4).

JFB: Isa 58:11 - satisfy . . . in drought (Isa 41:17-18). Literally, "drought," that is, parched places [MAURER].

(Isa 41:17-18). Literally, "drought," that is, parched places [MAURER].

JFB: Isa 58:11 - make fat Rather, "strengthen" [NOYES]. "Give thee the free use of thy bones" [JEROME], or, "of thy strength" [HORSLEY].

Rather, "strengthen" [NOYES]. "Give thee the free use of thy bones" [JEROME], or, "of thy strength" [HORSLEY].

JFB: Isa 58:11 - watered garden An Oriental picture of happiness.

An Oriental picture of happiness.

JFB: Isa 58:11 - fail not Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).

Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).

JFB: Isa 58:12 - they . . . of thee Thy people, the Israelites.

Thy people, the Israelites.

JFB: Isa 58:12 - old waste places The old ruins of Jerusalem (Isa 61:4; Eze 36:33-36).

The old ruins of Jerusalem (Isa 61:4; Eze 36:33-36).

JFB: Isa 58:12 - foundations of many generations That is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Isa 61:4), "the former desol...

That is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Isa 61:4), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Amo 9:11-12; Act 15:16-17).

JFB: Isa 58:12 - be called Appropriately: the name truly designating what thou shalt do.

Appropriately: the name truly designating what thou shalt do.

JFB: Isa 58:12 - breach The calamity wherewith God visited Israel for their sin (Isa 30:26; 1Ch 15:13).

The calamity wherewith God visited Israel for their sin (Isa 30:26; 1Ch 15:13).

JFB: Isa 58:12 - paths to dwell in Not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [MAURER].

Not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [MAURER].

JFB: Isa 58:13 - -- (Isa 56:2; Neh 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Isa 66:23).

(Isa 56:2; Neh 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Isa 66:23).

JFB: Isa 58:13 - foot The instrument of motion (compare Pro 4:27); men are not to travel for mere pleasure on the Sabbath (Act 1:12). The Jews were forbidden to travel on i...

The instrument of motion (compare Pro 4:27); men are not to travel for mere pleasure on the Sabbath (Act 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Exo 20:10-11).

JFB: Isa 58:13 - my holy day God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made...

God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight."

JFB: Isa 58:13 - holy of the Lord Not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.

Not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.

JFB: Isa 58:13 - him Or else, it, the Sabbath.

Or else, it, the Sabbath.

JFB: Isa 58:13 - not doing . . . own way Answering to, "turn away thy foot from the Sabbath."

Answering to, "turn away thy foot from the Sabbath."

JFB: Isa 58:13 - nor finding . . . pleasure Answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabb...

Answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [BISHOP ANDREWES].

JFB: Isa 58:13 - nor speaking . . . words Answering to, "call Sabbath a delight . . . honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above w...

Answering to, "call Sabbath a delight . . . honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (Amo 8:5; Mal 1:13).

JFB: Isa 58:14 - delight . . . in . . . Lord God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Gen 15:1; Job 22:21...

God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Gen 15:1; Job 22:21-26; Psa 37:4).

JFB: Isa 58:14 - ride upon . . . high places I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a cou...

I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [VITRINGA], (Deu 32:13; Mic 1:3; Hab 3:19). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [CALVIN]. The parallel words, "heritage of Jacob," confirm this (Gen 27:28-29; Gen 28:13-15).

JFB: Isa 58:14 - mouth of . . . Lord . . . spoken it A formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5). The reason why Jehovah does not deliver His people, no...

A formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5).

The reason why Jehovah does not deliver His people, notwithstanding their religious services (Isa 58:3), is not want of power on His part, but because of their sins (Isa 59:1-8); Isa 59:9-15 contain their confession; Isa 59:16-21, the consequent promise of the Messiah.

Clarke: Isa 58:1 - Cry aloud, spare not Cry aloud, spare not - Never was a louder cry against the hypocrisy, nor a more cutting reproof of the wickedness, of a people professing a national...

Cry aloud, spare not - Never was a louder cry against the hypocrisy, nor a more cutting reproof of the wickedness, of a people professing a national established religion, having all the forms of godliness without a particle of its power. This chapter has been often appointed to be read on political fast days for the success of wars carried on for - God knows what purposes, and originating in - God knows what motives. Politically speaking, was ever any thing more injudicious?

Clarke: Isa 58:3 - Have we adopted our soul "Have we afflicted our souls"- Twenty-seven MSS. (six ancient) of Dr. Kennicott’ s, thirty-six of De Rossi’ s, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu , our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine

In the day of your fast ye find pleasure Have we adopted our soul "Have we afflicted our souls"- Twenty-seven MSS. (six ancient) of Dr. Kennicott’ s, thirty-six of De Rossi’ s, an...

Have we adopted our soul "Have we afflicted our souls"- Twenty-seven MSS. (six ancient) of Dr. Kennicott’ s, thirty-six of De Rossi’ s, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu , our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine

In the day of your fast ye find pleasure - Fast days are generally called holidays, and holidays are days of idleness and pleasure. In numberless cases the fast is turned into a feast

Clarke: Isa 58:3 - And exact all your labors And exact all your labors - Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the pu...

And exact all your labors - Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the purpose of settling their accounts, posting up their books, and drawing out their bills to be ready to collect their debts. These are sneaking hypocrites; the others are daringly irreligious.

Clarke: Isa 58:4 - Ye fast for strife and debate Ye fast for strife and debate - How often is this the case! A whole nation are called to fast to implore God’ s blessing on wars carried on for...

Ye fast for strife and debate - How often is this the case! A whole nation are called to fast to implore God’ s blessing on wars carried on for the purposes of wrath and ambition

To smite with the fist of wickedness: ye shall not fast as ye do this day "To smite with the fist the poor. Wherefore fast ye unto me in this manner"- I follow the version of the Septuagint, which gives a much better sense than the present reading of the Hebrew. Instead of רשע לא resha lo , they seem to have read in their copy רש על מה לי rash al mah lli . The four first letters are the same, but otherwise divided in regard to the words; the four last are lost, and א aleph added in their place, in order to make some sort of sense with רשע ל . The version of the Septuagint is, και τυπτετε τυγμαις ταπεινον· ἱνα τι μοι νηστευετε - as above.

Clarke: Isa 58:6 - Let the oppressed go free Let the oppressed go free - How can any nation pretend to fast or worship God at all, or dare to profess that they believe in the existence of such ...

Let the oppressed go free - How can any nation pretend to fast or worship God at all, or dare to profess that they believe in the existence of such a Being, while they carry on the slave trade, and traffic in the souls, blood, and bodies, of men! O ye most flagitious of knaves, and worst of hypocrites, cast off at once the mask of religion; and deepen not your endless perdition by professing the faith of our Lord Jesus Christ, while ye continue in this traffic!

Clarke: Isa 58:7 - Deal thy bread to the hungry Deal thy bread to the hungry - But this thou canst not do, if thou eat it thyself. When a man fasts, suppose he do it through a religious motive, he...

Deal thy bread to the hungry - But this thou canst not do, if thou eat it thyself. When a man fasts, suppose he do it through a religious motive, he should give the food of that day, from which he abstains, to the poor and hungry, who, in the course of providence, are called to sustain many involuntary fasts, besides suffering general privations. Wo to him who saves a day’ s victuals by his religious fast! He should either give them or their value in money to the poor. See Isa 58:6

That thou bring the poor that are cast out to thy house "To bring the wandering poor into thy house"- πτωχους αστεγους, Septuagint; egenos vagosque , Vulgate; and מטלטלין metaltelin , Chaldee. They read, instead of מרודים merudim , הנודים hanudim . מר mer is upon a rasure in the Bodleian MS. The same MS. reads ביתה bayethah , in domum , "into the house."- L.

Clarke: Isa 58:8 - -- And thine health shall spring forth speedily "And thy wounds shall speedily be healed over"- Et cicatrix vulneris tui cito obducetur "And the scar...

And thine health shall spring forth speedily "And thy wounds shall speedily be healed over"- Et cicatrix vulneris tui cito obducetur "And the scar of thy wounds shall be speedily removed."Aquila’ s Version, as reported by Jerome, with which agrees that of the Chaldee

The glory "And the glory"- Sixteen MSS. (five ancient) of Dr. Kennicott’ s, and the Septuagint, Syriac, and Vulgate add the conjunction ו vau , וכבוד vechabod .

Clarke: Isa 58:10 - And if thou draw out thy soul to the hungry "If thou bring forth thy bread to the hungry" And if thou draw out thy soul to the hungry "If thou bring forth thy bread to the hungry" - "To draw out thy soul to the hungry,"as our translators ...

And if thou draw out thy soul to the hungry "If thou bring forth thy bread to the hungry" - "To draw out thy soul to the hungry,"as our translators rightly enough express the present Hebrew text, is an obscure phrase, and without example in any other place. But instead of נפשך naphshecha , thy soul, eight MSS. (three ancient) of Kennicott’ s and three of De Rossi’ s read לחמך lachmecha , thy bread; and so the Syriac renders it. The Septuagint express both words, τον αρτον εκ της ψυχης σου, "thy bread from thy soul."I cannot help thinking, however, that this reading is a gloss, and should not be adopted. To draw out the soul in relieving the poor, is to do it, not of constraint or necessity, but cheerfully, and is both nervous and elegant. His soul pities and his hand gives.

Clarke: Isa 58:11 - -- And make fat thy bones "And he shall renew thy strength"- Chaldaeus forte legit יחכיף עצמתך yachaliph otsmathecha ; confer cap . Isa ...

And make fat thy bones "And he shall renew thy strength"- Chaldaeus forte legit יחכיף עצמתך yachaliph otsmathecha ; confer cap . Isa 40:29, Isa 40:31, et Isa 41:1. - Secker. "The Chaldee perhaps read יחליף עצמתך yachaliph otsmathecha . "The Chaldee has וגופך יחיי בחיי עלמא veguphach vechaiyey bechaiyey alma , "and he will vivify thy body in life eternal."The rest of the ancients seem not to know what to make of יחליץ yachalits ; and the rendering of the Vulgate, which seems to be the only proper one, ossa tua liberabit , "he will deliver thy bones,"makes no sense. I follow this excellent emendation; to favor which it is still farther to be observed that three MSS., instead of עצמתיך atsmotheycha , have עצמתך otsmathecha , singular. - L.

Clarke: Isa 58:12 - -- The restorer of paths to dwell in "The restorer of paths to be frequented by inhabitants"- To this purpose it is rendered by the Syriac, Symmachus, ...

The restorer of paths to dwell in "The restorer of paths to be frequented by inhabitants"- To this purpose it is rendered by the Syriac, Symmachus, and Theodotion.

Clarke: Isa 58:13 - If thou turn away thy foot from the Sabbath If thou turn away thy foot from the Sabbath - The meaning of this seems to be, that they should be careful not to take their pleasure on the Sabbath...

If thou turn away thy foot from the Sabbath - The meaning of this seems to be, that they should be careful not to take their pleasure on the Sabbath day, by paying visits, and taking country jaunts; not going, as Kimchi interprets it, more than a Sabbath day’ s journey, which was only two thousand cubits beyond the city’ s suburbs. How vilely is this rule transgressed by the inhabitants of this land! They seem to think that the Sabbath was made only for their recreation

Clarke: Isa 58:13 - From doing thy pleasure From doing thy pleasure - The Septuagint, Syriac, and Chaldee, for עשות asoth , manifestly express מעשות measoth . So likewise a MS. has...

From doing thy pleasure - The Septuagint, Syriac, and Chaldee, for עשות asoth , manifestly express מעשות measoth . So likewise a MS. has it, but with the omission of the words שבת רגלך shabbath raglecha . - L

The holy of the Lord "And the holy feast of Jehovah"- Twenty-eight MSS. (seven ancient) add the conjunction ו vau , ולקדוש velikedosh ; and so the Syriac, Chaldee, and Vulgate. One of my own has the same reading

Nor speaking thine own words "From speaking vain words"- It is necessary to add some epithet to make out the sense; the Septuagint say, angry words; the Chaldee, words of violence. If any such epithet is lost here, the safest way is to supply it by the prophet’ s own expression, Isa 58:9, ודבר און vedabar aven , vain words; that is, profane, impious, injurious, etc

"The additional epithet seems unnecessary; the Vulgate and Syriac have it not; and the sense is good without it; two ways, first by taking ודבר vedabar for a noun, and דבר dabur for the participle pahul, and rendering, -

‘ From pursuing thy pleasure, and the thing resolved on.’

Or, secondly, by supposing the force of the preposition מ mem to have been continued from the verb ממצוא mimmetso to the verb ודבר vedabber immediately following; and rendering, -

‘ From executing thy pleasure, and from speaking words concerning it.’

But the first seems the easier rendering.

Dr. Jubb.

||&&$

Clarke: Isa 58:14 - Then shalt thou delight thyself Then shalt thou delight thyself - If all fasts and religious observances be carried on in the spirit and manner recommended above, God’ s bless...

Then shalt thou delight thyself - If all fasts and religious observances be carried on in the spirit and manner recommended above, God’ s blessing will attend every ordinance. But in public fasts, prescribed not in the Book of God, but by the rulers of nations in general (very unfit persons) care should be taken that the cause is good, and that God’ s blessing may be safely implored in it

France has lately fasted and prayed that they might be able to subjugate Spain, restore and establish the horrible inquisition, and utterly destroy all the liberties of the people! Is this such a fast as God hath chosen? - a.d. 1823.

Calvin: Isa 58:1 - Cry with the throat // And to the house of Jacob their iniquity 1.Cry with the throat This chapter has been badly divided; for these words are connected with what goes before; and therefore, if we wish to understa...

1.Cry with the throat This chapter has been badly divided; for these words are connected with what goes before; and therefore, if we wish to understand the Prophet’s meaning, we ought to read them as if there had been no separation. The Prophet has testified that the people shall be punished in such a manner as to leave some hope of peace, and next has threatened that the wicked, who by indolent pride endeavor to escape from God, shall have continual war. He now confirms that doctrine, and informs them that God has given him this command, to “cry with the throat,” that is, to use a common expression, ( a plein gosier) “at the full stretch of the voice.”

Why is this? It is to make known to the people their sins He does not speak merely of the stretch of the voice, but means by it that keenness and severity of language which hypocrites especially need, as if God were throwing thunderbolts against them from heaven; for they are delighted with their vices, if they be not severely reproved and dragged forth to the light, or rather if they be not violently thrown down.

When he adds, Spare not, it is a mode of expression very frequently employed by Hebrew writers, such as, “I cry, and am not silent.” (Psa 22:2) It is equivalent to a common expression, ( Crie sans espargner,) “Cry without sparing.” We have said that the Prophet does not speak of the mere sound of the voice, but means a severe and harsh reproof, which is very necessary to be sharply used towards hypocrites. For instance, if the prophets merely spoke of the Law of the Lord, and showed what is the rule of a good and holy life, and recommended the worship of God, and likewise reproved vices, but. without employing any vehemence of language, what impression would they produce on hypocrites, whose conscience is lulled in such a manner that they cannot be aroused but by applying spurs? And so a simple manner of teaching would not be enough, unless they were sharply attacked, and the thunderbolts of words were launched against them.

Paul also, imitating the prophets, after having condemned all mankind, breaks out with greater vehemence against those who made some profession of holiness and abused God’s patience. “Behold, thou art called a Jew, and restest in the Law, and boastest in God, and knowest his will, and approvest what is excellent, being instructed out of the Law; and trustest that thou thyself art a guide of the blind, a light of those who are in darkness, an instructor of fools, a teacher of the ignorant, having the form of knowledge and of truth by the Law. Thou therefore that teachest another, teachest thou not thyself? Thou who preachest that men ought not to steal, dost thou steal? (Rom 2:17) Against such persons he threatens the judgment of God and terrible vengeance, because they have abused his goodness, and vainly boast of his name.

Thus the Prophet, in this passage, sharpens his pen expressly against the Jews, who gloried in the name of God, and yet proudly rose up against him. This is the method, therefore, that ought to be followed against hypocrites, who hold out an empty show of holiness; at least, if we wish to discharge our duty in a proper and useful manner. As the Lord exercised the prophets in this kind of combat, so we must be exercised in it at the present day; so that we must not hold our peace, or give them a slight reproof, but must exclaim against them with all our might.

It might be objected, “If the Lord commands his servants to reprove the sins of the people, to whom he promises peace, he undoubtedly intended to leave to them the hope of salvation. And yet it is certain that those words are addressed to the reprobate, against whom he had formerly declared war.” I reply, believers were at that time reduced to a small number; for there were few who embraced the peace that was offered to them. Accordingly, when Isaiah holds out the hope of approaching peace, he has his eye on that little flock; when he threatens war, his aim is to terrify the multitude, who were estranged from God and despised his warnings; for the state of the people was such, as we have formerly seen, (Isa 1:21) that scarcely any pure or sound morality remained.

And to the house of Jacob their iniquity With good reason does he call them “the house of Jacob,” when the greater part of the people were corrupted. And we ought carefully to observe this distinction: that the prophets sometimes address the multitude at large, and sometimes limit their discourse to a few believers. Nor is it without witty and bitter mockery that he gives the designations of “his people” and “children of Jacob” to those who had degenerated from their stock and had basely revolted from the faith of the fathers. The concession made is therefore ironical; as if he had said that there is no privilege which hinders them from hearing what they deserve.

Calvin: Isa 58:2 - Yet they seek me daily // And wish to know my ways // They ask of me the judgments of righteousness 2.Yet they seek me daily Here he intended to take away every ground of objection from hypocrites, who had their answers ready. “We fear, serve, and...

2.Yet they seek me daily Here he intended to take away every ground of objection from hypocrites, who had their answers ready. “We fear, serve, and love God, and seek him with the whole heart. Why do you rebuke us as if we were irreligious persons; for we wish to regulate our life according to the injunctions of the Law.” To meet this objection, he affirms that they do nothing in a pure or sincere manner, that everything is pretended and hypocritical, and consequently is of no value before God, who demands the whole heart. (Gen 17:1)

It is proper to observe this order which the Prophet has followed. After having threatened war against wicked men and hypocrites, he now rebukes them severely, and takes away the pretenses and disguises under which they shrouded themselves. This is the manner in which hypocrites should be treated, and dragged, as it were, out of their lurking­places; for otherwise doctrine could produce no good effect upon them. And not only should godly teachers observe this order, but every person ought to apply this manner of teaching for his own use, that he may not be satisfied with himself or flatter his vices; that he may not practice hypocrisy on himself, or suffer himself to be deceived by the tricks of Satan. Let him therefore bring a pure and upright heart, if he wish to profit by the doctrine of the word, and to be acceptable to God.

And wish to know my ways Although Isaiah admits that traitors and liars have some show of holiness, yet, on the other hand, by a bitter figure of speech, he censures them, as if he had said that in their shameful boasting there was excessive wickedness. Thus it is not simple irony, but there is likewise added a complaint, that, while they apparently labor to serve God, still, if any person examine them more closely, and inquire into their whole manner of life, he will perceive that their hearts are altogether estranged from God.

They ask of me the judgments of righteousness 118 Those who think that in these words hypocrites blame God, and rise up against him, as if they would enter into controversy with him, have not understood the Prophet’s meaning. I acknowledge that he does this soon afterwards; but before coming down to it, he tears off their mask of pretended godliness. After having said that they “seek God daily,” as if there were nothing that occupied their thoughts more earnestly than religion, he proceeds in the same strain, and says, that they “ask judgments,” that they may serve God, and observe the rule of a holy life, that is, by pretending to burn with zeal for religion. And indeed the Prophet here enumerates the most important exercises of believers, which sometimes are ostentatiously imitated by the wicked. Now, the chief point of religion is, to inquire into the will of God, that we may regulate our life by the rule which he has laid down for us, and to depend on his mouth. But the children of God, in this respect, are falsely copied by hypocrites, so that they appear to practice all that relates to the true worship of God, and sometimes to exceed the very best of men.

Calvin: Isa 58:3 - Wherefore have we fasted? // Ye find pleasure and exact all your labors 3.Wherefore have we fasted? He proceeds farther with the same subject, and says that feigned and perverse worshippers of God are not only blinded by ...

3.Wherefore have we fasted? He proceeds farther with the same subject, and says that feigned and perverse worshippers of God are not only blinded by their hypocrisy, but likewise swell with pride, so that they venture openly to murmur at God, and to complain when he presses hard upon them, as if he had done them a grievous injury. “Dost thou reject our services, fastings, and prayers? Why are they not acceptable to thee? Do we not vex ourselves in vain?“

He has admitted, as we have already said, that hypocrites have some outward show of holiness, by which they deceive men; but now he declares that inwardly they are also puffed up and intoxicated by pride, while they have pretended good works, by which they think that they satisfy God, and, on this pretense, they carry themselves high against the prophets, and indulge in the worst vices, such as unbelief, rebellion, and obstinacy against God, distrust, cruelty, fraud, and pillage. These are light matters in themselves, and are easily washed away by other external exercises; for the former are their pre­eminent merits, in which they think that the worship of God consists, and from which they hope to obtain the pardon of all their sins. Thus they “strain out a gnat, 119 and do not scruple to swallow a whole camel.” (Mat 23:24) If such characters had been found among the Jews only, and if the world had changed its disposition, we should have needed to seek far for examples; but since we have experience of the same thing every day, there is no necessity for giving ourselves much trouble about the exposition of this passage.

This complaint may be viewed as referring both to the word and to the hand of God. In both ways God judges hypocrites; for he rebukes by the word, and punishes for their obstinate malice; and therefore those words may be viewed as referring both to the chastisements and to the preceding reproof. For my own part, I interpret it as relating to the word, and as a rebuke to hypocrites, who boasted of their fastings, and contrasted them with the censures of the prophets; as if they were the true worshippers of God, and were unjustly rebuked. I differ from those who think that the people blame God for treating them harshly during their captivity. On the contrary, it appears to me that they complain of the prophets for rebuking them with great sharpness and severity; for the Jews wished to be regarded as devout and religious persons, and could not patiently endure to be condemned for impiety and wickedness. For this reason the Prophet exposes their dispositions, and shows that they make war with God, that they may not suppose that they have to deal with him as a private individual.

Ye find pleasure and exact all your labors In the second part of the verse he refutes, in the name of God, those virtues which hypocrites proclaim with the sound of a trumpet. It is, because they do not nevertheless lay aside the sinful dispositions of the flesh, or begin to deny themselves; for he condemns them chiefly on the ground of having been devoted to their desires, and next he enumerates particular kinds of vices. Hence we may easily infer that their heart is not moved by any anxiety to repent.

Calvin: Isa 58:4 - Behold, for strife and contention ye fast // Fast not, as ye do this day // That ye may make your voice to be heard on high 4.Behold, for strife and contention ye fast This verse ought to be connected with the end of the preceding verse; for, having in the former clause in...

4.Behold, for strife and contention ye fast This verse ought to be connected with the end of the preceding verse; for, having in the former clause introduced hypocrites as complaining of the violence and harshness of the prophets, he assigns, in the latter clause, the reason why the Lord loathes their fasts and their other performances. It is because they do not proceed from pure affection of heart. What the inclination of their heart is, he shows from its fruits; for he sends them back to the duties of the second table, from which it is easily seen what we are. Purity of heart is manifested by our living innocently, and abstaining from all deceit and injustice. These are the marks of pure affection, in the absence of which the Lord rejects, and even abhors, all external worship. Wherever, on the other hand, cheating, and plunder, and extortion prevail, it is very certain that there is no fear of God.

Thus he reproaches hypocrites with making their fasts to give greater encouragement to sin, and with giving a looser rein to their lusts. We have experience of this every day. Not only do many people fast in order to atone for their cheating and robberies, and to plunder more freely, but even that, during the time of the fast, they may have greater leisure for examining their accounts, perusing documents, and calculating usury, and contriving methods by which they may lay hold on the property of their debtors. On that account they frequently throw this labor on Lent and on the stated times of fasts; and, in like manner, other notable hypocrites hear many Masses every day, that they may more freely, and with less interruption, and under the pretense of religion, contrive their cheating and treachery.

Fast not, as ye do this day At length he rejects their fasts, however highly they may value them; because in this manner the wrath of God is still more provoked. Immediately afterwards he rejects also their prayers.

That ye may make your voice to be heard on high 120 Hence it is evident, (as we have explained fully in our exposition of Isa 1:11,) that God approves of no duties which are not accompanied by sincere uprightness of heart. Certainly no sacrifice is more excellent than calling upon God; and yet we see how all prayers are stained and polluted by impurity of heart. Besides, in consequence of fasting being usually joined to prayer, the Prophet takes this for granted; for it is an appendage to prayer, he therefore forbids such men to offer up solemn prayer accompanied by fasting; because they will gain nothing, except that the Lord will punish them more severely. And hence we infer (as has been already said) that the Lord pays no regard to external works, if they be not preceded by sincere fear of God.

Such fasting as was customary among the Jews is not here blamed in itself, as if it were a superstitious ceremony, but abuse of fasting, and false confidence. This ought to be carefully observed; for we would need to deal very differently with the Papists, if we blamed their fasts. They contain nothing but superstition, being tied to this or that day, or to fixed seasons, as if during the rest of the time they were at liberty to gormandize; while they think that the flesh is unclean, and yet allow every kind of indulgence to it; provided only that they do not once gormandize on a fast­day, they think that they have discharged their duty admirably well. Since therefore there is nothing in them that can be approved, we may absolutely condemn them.

But the dispute on this occasion was different. That fasting which the Jews observed was laudable in itself, because God had appointed it; but a false opinion respecting it was censurable. Among the Papists, on the other hand, we must condemn both the false opinion and the institution itself; because it is wicked. The Papists have this in common with the Jews, that they think that they serve God by it, and that it is a meritorious work. Yet fasting is not the worship of God, and is not in itself commanded by him, in the same manner as those works which he enjoins in the Law; but it is an external exercise, which is auxiliary to prayer, or is useful for subduing the flesh, or testifying our humiliation, when, as guilty persons, we implore that the wrath of God may be turned away in adversity. But the reader will find the use and design of fasting more fully discussed in our Institutes. (Book 4, chapter 12:15­21)

Calvin: Isa 58:5 - Is it such a fast as I have chosen? // And hanging his head like a bulrush // And spread sackcloth and ashes // A day acceptable to Jehovah 5.Is it such a fast as I have chosen? He confirms the preceding statement, and shows that fasting is neither desired nor approved by God in itself, b...

5.Is it such a fast as I have chosen? He confirms the preceding statement, and shows that fasting is neither desired nor approved by God in itself, but so far as it is directed to its true end. He did not wish that it should be altogether abolished, but the improper use of it; that is, because they believed the worship of God to consist in it, and by neglecting or even despising true godliness, thought that bodily exercise was enough; just as hypocrites always put forward external ceremonies, as if they were satisfactions to appease God.

Again, because men, through their rashness, define what is the worship of God, he expressly refers us to his own will, that we may not suppose that he approves of everything which our own judgment pronounces to be right. Although men are well pleased with themselves, and swell with astonishing haughtiness, and indulge in insolent boasting, the Lord rejects and abhors them, because he claims for himself alone the right to “choose.” Now, “to choose” a thing is of the same import as “to take pleasure in it.”

And hanging his head like a bulrush He says that he is not delighted if a man passes a day in hunger, and then walks with a sad and downcast look. The Prophet employs all appropriate metaphor; because the bulrush, though it is straight, is easily bent. So hypocrites bend themselves, and bow down the head, as if under the influence of oppressive leanness, or display some empty appearance of humility. The Prophet therefore intended to censure superstitious attitudes, in which hypocrites imagine that there is some holiness.

And spread sackcloth and ashes These things also were added to fasting, especially when they made solemn professions of repentance; for they clothed themselves with “sackcloth,” and threw “ashes” on their head. (Joe 1:13) Now, such an exercise was holy and approved by God; and we see that the prophets, while they exhort the people to repentance, cry aloud for “sackcloth and ashes.” But as we have said that fasting is not here condemned on its own account, so Isaiah does not condemn those outward ceremonies, but reproves hypocrites for separating them from reality.

If it be asked, Are “sackcloth” and “ashes” suitable to our time? I reply, they are indifferent matters, which may be used for edification; but in the light of the Gospel, which has brought liberty to us, we have no need of such figures. At the same time, we should attend to the difference between Eastern nations, which make use of a great abundance and variety of ceremonies, and Western nations, whose habits are far more simple. If we wished to imitate the former, it would be nothing else than to enact the part of apes, or of stage­players. Yet there is nothing to hinder those who intend to confess their guilt, from wearing soiled and faltered garments, after the manner used by suppliants. 121

A day acceptable to Jehovah Hence it is evident that to solemn prayer, when a holy assembly was held, there was added fasting; for fasting, as we have already said, is an appendage to prayer; as we see that it was added to prayer by Christ himself. (Mat 17:21) It is not appointed, therefore, for its own sake, but is directed to a different end.

Calvin: Isa 58:6 - Is not this the fast which I have chosen? // To loose wicked bindings 6.Is not this the fast which I have chosen? The Prophet shows what are the real duties of piety, and what God chiefly recommends to us; namely, to re...

6.Is not this the fast which I have chosen? The Prophet shows what are the real duties of piety, and what God chiefly recommends to us; namely, to relieve those who are wretched and pressed with a heavy burden. But the Prophet appears to abolish fasting universally, when, in place of it, he enumerates those works which are most highly acceptable to God. I reply, fasting is approved when it is accompanied by that love which we owe to our fellow­men; and therefore the Prophet directs that we shall be tried by this principle, that our consciences be entire and pure, that we exercise mutual kindness towards each other; for if this order prevail, then fasting, which shall be added to it, will be pleasing and acceptable to God. But here he does not at all mention purity of heart. I reply, it is described by works, as by its fruits, from which it is easily seen what kind of heart we have. Next, he enumerates the duties of the Second Table, under which, as we have elsewhere seen, by a figure of speech in which a part is taken for the whole, he includes the whole observation of the Law; for it would not be enough to assist our neighbor by kind offices, if at the same time we despised God. But we must observe the Prophet’s design; because the love which we owe to our neighbors cannot be sincerely cultivated, unless when we love them in God. In order to make trial of our fear of God, he demands these as more immediate signs, if we live justly, inoffensively, and kindly with each other. Besides, he was not satisfied with outward appearance; and indeed the love of our neighbor does not thrive where the Spirit of God does not reign; and therefore Paul includes it in the enumeration of “the works of the Spirit.” (Gal 5:22) Thus when the observation of the Law is spoken of, not only outward works, but likewise the dispositions of the heart, must be taken into the account.

To loose wicked bindings Some explain it to mean “sinful thoughts,” by which the hearts of men are entangled. But Isaiah appears to me to have had another object in view, namely, that hypocrites are exceedingly cruel in distressing the poor, and lay heavy burdens upon them. He therefore calls them “bonds,” or “bindings,” or, as we commonly say, “oppressions.” Of the same import is what he adds, to undo the heavy burdens, under the weight of which the poor groan and are overwhelmed. he again adds, “to let the oppressed go free,” and expresses the same thing in a variety of words. Thus the Prophet does not define what is meant by “fasting,” but shows what the Lord requires in the first place and chiefly, and in what manner our obedience can be approved by him, and what ought to be the dispositions of those who endeavor to fast in a right manner.

Calvin: Isa 58:7 - Is it not to break thy bread to the hungry? // And that thou hide not thyself from thine own flesh 7.Is it not to break thy bread to the hungry? He goes on to describe the duties of love of our neighbor, which he had described briefly in the preced...

7.Is it not to break thy bread to the hungry? He goes on to describe the duties of love of our neighbor, which he had described briefly in the preceding verse; for, having formerly said that we must abstain from every act of injustice, he now shows that we ought to exercise kindness towards the wretched, and those who need our assistance. Uprightness and righteousness are divided into two parts; first, that we should injure nobody; and secondly, that we should bestow our wealth and abundance on the poor and needy. And these two ought to be joined together; for it is not enough to abstain from acts of injustice, if thou refuse thy assistance to the needy; nor will it be of much avail to render thine aid to the needy, if at the same time thou rob some of that which thou bestowest on others. Thou must not relieve thy neighbors by plunder or theft.; and if thou hast committed any act of injustice, or cruelty, or extortion, thou must not, by a pretended compensation, call on God to receive a share of the plunder. These two parts, therefore, must be held together, provided only that we have our love of our neighbor approved and accepted by God.

By commanding them to “break bread to the hungry, 122 he intended to take away every excuse from covetous and greedy men, who allege that they have a right to keep possession of that which is their own. “This is mine, and therefore I may keep it for myself. Why should I make common property of that which God has given me?“ He replies, “It is indeed thine, but on this condition, that thou share it with the hungry and thirsty, not that thou eat it thyself alone.” And indeed this is the dictate of common sense, that the hungry are deprived of their just right, if their hunger is not relieved. That sad spectacle extorts compassion even from the cruel and barbarous. He next enumerates various kinds, which commonly bend hearts of iron to συμπάθειαν fellow­feeling or compassion; that the savage disposition of those who are not moved by feeling for a brother’s poverty and necessity may be the less excusable. At length he concludes —

And that thou hide not thyself from thine own flesh Here we ought to observe the term flesh, by which he means all men universally, not one of whom we can behold, without seeing, as in a mirror, “our own flesh.” It is therefore a proof of the greatest inhumanity, to despise those in whom we are constrained to recognize our own likeness.

Calvin: Isa 58:8 - Then shall break forth as the dawn // And thy health // Righteousness shall go before thy face 8.Then shall break forth as the dawn 123 thy light. The Prophet shows that God is not too rigorous, and does not demand from us more than what is p...

8.Then shall break forth as the dawn 123 thy light. The Prophet shows that God is not too rigorous, and does not demand from us more than what is proper; and that hypocrites complain of him without cause, when they accuse him of excessive severity. When their works are condemned, they murmur, and reply that God can never be satisfied, that they do not know what they should do, or what course they should follow. He replies that he demands nothing else than a pure and honest heart, that is, an upright conscience; that if they have this, God will graciously receive them, and will bear testimony to their holiness, and will bestow every kind of blessing on those whose faults he justly chastises; and lastly, that there is no reason why they should murmur at him as excessively stern and harsh, because they will find him to be kind and bountiful when they shall lay down all hypocrisy, and devote themselves sincerely to his service.

We should observe the particle then; for it means that hypocrites, on the contrary, are very far from the true worship of God, though they wish to be reckoned very holy persons. But he holds them to be fully convicted, when he shows from their works that they neither worship nor fear God. By the word light he means prosperity, as by the word “darkness” is meant a wretched and afflicted life; and this mode of expression occurs frequently in Scripture.

And thy health By “health” he means prosperity and safety, as we shall afterwards see in another passage, because the wounds inflicted by the hand of God on account of their sins had brought the people so low that they wasted away like a sick man under terrible disease. No kind of disease is more severe than to be pursued by God’s righteous vengeance, or consumed under his curse.

Righteousness shall go before thy face “Righteousness” may be taken in two senses, either for the testimony of “righteousness,” or for good order; because God will put an end to the confusion, and will restore everything to its proper place. Thus the former meaning amounts to this, “When God shall be pacified towards thee, the testimony of thy righteousness shall be visible before God and men, as if some herald went before thee.” There are some who prefer to expound the word “righteousness” as meaning just government, which is the gift of God, and a token of his kindness as a Father; and we have seen that this word is sometimes used in that sense by Hebrew writers. But the latter clause which follows, And the glory of Jehovah will gather thee, leads me to prefer the former exposition, “Thy righteousness shall go forth;“ that is, “All shall acknowledge thee to be holy and righteous, though formerly thou wast guilty and convicted. So shalt thou also be adorned with the glory of the Lord, though formerly thou wast loaded with reproaches.” For we are reproached and disgraced, while we suffer the punishment of our sins.

Calvin: Isa 58:9 - Then shalt thou call // If thou shalt take away from the midst of thee the yoke // And the pointing of the finger // And speech of vanity, or unprofitable speech 9.Then shalt thou call Isaiah follows out what he had formerly begun, that everything shall prosper well with the Jews, if they shall be just and ino...

9.Then shalt thou call Isaiah follows out what he had formerly begun, that everything shall prosper well with the Jews, if they shall be just and inoffensive and free from doing wrong to any one, so that it shall manifest their piety and religion. He pronounces what is said by Hosea, (Hos 6:6) and repeated by Christ, that “mercy shall be preferred to sacrifice.” (Mat 9:13) Thus after having spoken of the duties which men owe to one another, and testified that it shall be well with those who shall perform those duties, he adds, “Then shalt thou call, and the Lord will listen to thee.” The chief part of our happiness is, if God listen to us; and, on the other hand, nothing could be more miserable than to have him for an enemy. In order to try our faith, he attributes to our prayers what he bestows willingly and by free grace; for if he always bestowed his blessings while we were asleep, the desire to pray would become utterly cold, and indeed would cease altogether; and so the kindness of God would be an encouragement to slothfulness. Although he anticipates us by his free grace, yet he wishes that our prayers for his blessings should be offered, and therefore he adds, Thou shalt cry, and he shall say, Behold, here I am. This promise likewise contains an exhortation, that we may not lie idle. When he says that he is present, this indeed is not visible to our eyes; but he gives a practical declaration that he is near and reconciled to us.

If thou shalt take away from the midst of thee the yoke In the latter part of the verse he again repeats that God will be reconciled to the Jews if they repent. Under the word “yoke” he includes all the annoyances that are offered to the poor; as if he had said, “If thou shalt cease to annoy thy brethren, and shalt abstain from all violence and deceit, the Lord will bestow upon thee every kind of blessing.”

And the pointing of the finger 124 This includes every kind of attack; for we are said to “point the finger,” when we threaten our neighbors, or treat them cruelly, or offer any violence.

And speech of vanity, or unprofitable speech This is the third class of acts of injustice, by which we injure our neighbor when we impose upon him by cunning and deceitful words or flatteries; for every iniquity consists either of concealed malice and deceit, or of open violence.

Calvin: Isa 58:10 - If thou shalt pour out thy soul to the hungry // Thy light shall arise in darkness 10.If thou shalt pour out thy soul to the hungry He goes on to recommend the duties of that love which we owe to one another. The sum of the whole di...

10.If thou shalt pour out thy soul to the hungry He goes on to recommend the duties of that love which we owe to one another. The sum of the whole discourse is this, that in vain do men serve God, if they only offer to him trivial and bare ceremonies; and that this is not the right and proper worship of God, who rigidly commands and enjoins us to lead an upright and innocent life with our neighbors, willingly to give ourselves and our labors to them, and to be ready to assist, them readily and cheerfully, whenever it is necessary. We should observe the two parts of this duty which the Prophet has expressly described; for in the first place, he recommends to us the feeling of mercy and kindness; and, in the second place, he exhorts us to the work itself and the effect. It would not be enough to perform acts of kindness towards men, if our disposition towards them were not warm and affectionate. “If I give all my goods to the poor,” says Paul, “and have not love, I am nothing.” (1Co 13:3) To “pour out the soul,” therefore, is nothing else than to bewail their distresses, and to be as much affected by their own poverty as if we ourselves endured it; as, on the other hand, all who are limited and devoted to themselves are said to have a hard and seared heart, to “shut up their bowels,” (1Jo 3:17) and to restrain their feelings. 125 Another translation given by some commentators, “If thou shalt offer thy soul,” is unworthy of notice.

Thy light shall arise in darkness Again, there follows the same promise, and under the same figure or metaphor. By “darkness” he denotes adversity, and by “light” prosperity; as if he had said to the people, “The Lord will cause all the miseries by which thou art now oppressed to cease, and sudden prosperity shall spring up.” He shows, therefore, that there is no reason why they should blame God for punishing them so severely; for they would immediately be delivered and enjoy prosperity if they sincerely worshipped and obeyed God.

Calvin: Isa 58:11 - And Jehovah will always conduct thee // And will satisfy thy soul in drought // And will make fat thy bones 11.And Jehovah will always conduct thee He now describes more clearly what he had spoken briefly and figuratively, that God will be their guide, so t...

11.And Jehovah will always conduct thee He now describes more clearly what he had spoken briefly and figuratively, that God will be their guide, so that they shall be in want of nothing for a full abundance of blessings. God is said to “conduct” us, when we actually feel that he goes before us, as if he were placed before our eyes.

And will satisfy thy soul in drought The Prophet adds that the aid promised shall not be of short duration, because God never forsakes his people in the middle of the journey, but continues his kindness towards them with unwearied regularity, and for this reason promises that they shall be satisfied amidst the deepest poverty; because God never is in want of any benefits for relieving their poverty, and his act of blessing is of more value than the most abundant rains of the whole year. And yet he does not promise to believers a rich and abundant produce of fruits, or a plentiful harvest, but that God will nourish them, though the earth yield no food. In this way he bids them depend on God’s assistance and be satisfied with it, though they be not altogether free from the distresses of famine. In this sense he adds, —

And will make fat thy bones He does not say that they shall be fully and highly fattened, but that they shall be so lean that the “bones” shall protrude even through the skin. Thus he gives the appellation of” bones” to those who have been worn bare by hunger or famine, men who have hardly anything remaining but dry skin and “bones;” and he means that the Jews will have to contend with want of all things and with leanness, till God shall restore them.

Of the same import are the metaphors which he adds, a watered garden, and a spring of waters. Isaiah cannot satisfy himself in describing the kindness of God, which he displays towards his sincere worshippers, that men may not seek anywhere else than in themselves the causes of barrenness. It amounts to this, that this fountain of God’s kindness never dries up, but always flows, if we do not stop its course by our own fault.

Calvin: Isa 58:12 - And from thee shall be those who shall restore the deserts of the age // Thou wilt raise up the foundations of generation and generation // And thou shalt be called 12.And from thee shall be those who shall restore the deserts of the age By “deserts” Isaiah means frightful desolation, which befell the Jews, w...

12.And from thee shall be those who shall restore the deserts of the age By “deserts” Isaiah means frightful desolation, which befell the Jews, when they were carried into captivity; for the country was reduced to a wilderness, the city was sacked, the temple was razed, and the people were brought into bondage and scattered. He calls them “deserts of the age,” (or of perpetuity,) because the temple could not be immediately repaired, and there was no hope of rebuilding it or of delivering the people. If any city has been ruined or destroyed, while its inhabitants remain, it may be speedily restored; but if none of the inhabitants survive, and if they have been carried away into a distant country, and are very far off, there can be no hope of rebuilding that city; and it will be reckoned monstrous if, after it has lain for a long time in ruins, some person shall say that the people who appear to have perished shall restore and rebuild it.

Since therefore the promise appeared to be incredible, the Prophet intended to meet the doubt; for they might have objected, “If God wishes to restore us, why does he suffer us to languish so long?” He replies that no continuance of delay prevents God from raising again to a lofty situation those who had been sunk low for a long period. Nor must this be limited to the rebuilding of the temple, which was begun by Zerubbabel, (Eze 3:8) and continued by Nehemiah; but it includes the restoration of the Church, which followed after the lapse of several centuries.

The phrase “From thee,” means that from that people, though seemingly half dead, there shall arise those who shall repair the melancholy ruins, and shall be architects or workmen to rebuild Jerusalem. The verb בנו ( banu) “shall build,” is translated by some in a passive sense; but as that way renders the meaning doubtful, the active signification ought to be retained. 126 A little afterwards, he appears to ascribe to the whole people what he had said of a few individuals; but the meaning is the same; for, if the question be put, “Who rebuilt Jerusalem?“ undoubtedly it was that people; but out of that vast multitude the Lord selected a small number and cut off the rest. Some suppose the meaning to be, that the cities will be insufficient for the number of inhabitants, so that they shall be constrained to rebuild other cities which had been formerly destroyed; but this appears to be too unnatural.

Thou wilt raise up the foundations of generation and generation Some think that this clause conveys what the Prophet had formerly said, and that by “the foundations of generation and generation” are meant those which lay long in a ruinous state; because out of them must the building be immediately raised and set up; for various hinderances had arisen, by which that work was interrupted. But we may view it as referring to the time to come: “Thou wilt raise up buildings, which shall last for a very long period;” for he seems to promise that the condition of the Church shall be of long duration; as if he had said, “Other buildings do not last long, but this shall last for many ages.” Yet if any one prefer to view it as referring to the past, I am not much disposed to dispute with him.

And thou shalt be called Here the Prophet includes both statements; namely, that the people would resemble a ruined building, and next, that they would be perfectly restored. He ascribes this to the Jews, that they shall be repairers and directors of the ways; that is, that the Lord will make use of their labors; for we ought to ascribe everything to the power of God, who is pleased to bestow upon us so high an honor as to permit our hands to be applied to his work. We have here a remarkable promise about gathering and raising up the ruins of the Church; and since the Lord is pleased to make use of our labor, let us not hesitate to be entirely devoted to it; and although the world oppose and mock at us, and account us fools, let us take courage and conquer every difficulty. Our hearts ought to cherish assured confidence, when we know that it is the work of the Lord, and that he has commanded us to execute it.

Calvin: Isa 58:13 - If thou shalt turn away thy foot from the sabbath // And shalt call the Sabbath a delight 13.If thou shalt turn away thy foot from the sabbath Some think that the Prophet alludes to the external observation of the Sabbath, because it was n...

13.If thou shalt turn away thy foot from the sabbath Some think that the Prophet alludes to the external observation of the Sabbath, because it was not lawful to perform a journey on that day. (Exo 20:8) Though I do not reject that opinion, yet I think that the meaning is far more extensive; for by a figure of speech, ill which a part is taken for the whole, he denotes the whole course of human life; as it is very customary to employ the word “going” or “walking” to denote our life. He says, therefore, “If thou cease to advance in thy course, if thou shut up thy path, walk not according to thine own will,”’ etc. For this is to “turn away the foot from the Sabbath,” when we lay ourselves under the necessity of wandering freely and without restraint in our own sinful desires. As he formerly included under the class of fasting all ceremonies and outward masks, in which they made their holiness to consist, and showed that they were vain and unprofitable; so in this passage he points out the true observation of the Sabbath, that they may not think that it consists in external idleness but in true self­denial, so as to abstain from every act of injustice and wickedness, and from all lusts and wicked thoughts. First, by the word “foot” he denotes actions; because the Jews, though they did not venture to perform a journey, or to cook flesh on a Sabbath­day, yet did not scruple to harass their neighbors and to mock at the afflicted. Yet he immediately passes on to the will and to speeches, so as to include every part of the obedience which we owe to God.

And shalt call the Sabbath a delight This word, “delight,” must be viewed as referring to God, and not to men; because nothing can be more pleasing or acceptable to God, titan the observation of the Sabbath, and sincere worship. He carefully inculcates this, that men do wrong, if, laying aside the commandments of God, they esteem highly those things which are of no value; and he warns them that they ought to form their judgment from his will alone. Certain classes of duties are again enumerated by him, by which he shows clearly that the true observation of the Sabbath consists in self­denial and thorough conversion. And thus he pronounces the foundation to be the will, from which proceed speeches, and next actions; for we speak what we have conceived in our heart, and by speech we make known our will, and afterwards carry it into effect. Whoever then wishes to serve God in a proper manner, must altogether renounce his flesh and his will. And hence we see the reason why God so highly recommends, in the whole Scripture, the observation of the Sabbath; for he contemplated something higher than the outward ceremony, that is, indolence and repose, in which the Jews thought that the greatest holiness consisted. On the contrary, he commanded the Jews to renounce the desires of the flesh, to give up their sinful inclinations, and to yield obedience to him; as no man can meditate on the heavenly life, unless he be dead to the world and to himself. Now, although that ceremony has been abolished, nevertheless the truth remains; because Christ died and rose again, so that we have a continual sabbath; that is, we are released from our works, that the Spirit of God may work mightily in us.

Calvin: Isa 58:14 - Then wilt thou delight in Jehovah // And I will cause thee to ride on the high places of the earth // For the mouth of Jehovah hath spoken it 14.Then wilt thou delight in Jehovah He appears to allude to the word delight in the preceding verse; for the verb תתעגג ( tithgnanneg) whic...

14.Then wilt thou delight in Jehovah He appears to allude to the word delight in the preceding verse; for the verb תתעגג ( tithgnanneg) which the Prophet employs, is derived from the same root as עגג ( gnoneg) which he formerly used, when he said that the Lord takes the highest delight in the true observation of the Sabbath. In a word, he means that the people take no delight in God, because they provoke him, and do not obey his will; for if we framed our life in obedience to God, we should be his delight, and, on the other hand, he would be our delight. Thus he affirms that it is owing entirely to the Jews themselves that they do not, by relying on a reconciled God, lead a cheerful and joyful life. By these words he indirectly reproaches them with bringing upon themselves, by their own fault, many calamities.

And I will cause thee to ride on the high places of the earth By these words he promises a return to their native country, and a safe habitation in it. We know that Judea was situated on a lofty place above the neighboring countries; while the situation of Babylon was much lower, so that the people trembled as if they had been shut up in a cave. He next tells more plainly what he meant by the word ride 127 for he promises the possession of that country which had been promised and given to the fathers, 128 and which they at that time enjoyed, and of which they were afterwards deprived for a time.

For the mouth of Jehovah hath spoken it He added this, that they might know, beyond all controversy, that all these things were true; and this must be viewed as referring not only to those promises, but likewise to the beginning of the chapter. For he rebuked hypocrites, who thought that they were defending themselves in a just cause, and showed that they were suffering the just punishment of their sins; and that it was in vain to contend with God, and to bring forward in opposition to him their own works, which were altogether empty and worthless. On that account he brings them back to the true observation of the Sabbath, and shows that it will be well with them, if they shall worship God in a right manner. At length he concludes that they have not to deal with a mortal man, but that he who pronounces these things is God the Judge.

TSK: Isa 58:1 - aloud // spare // lift up // like aloud : Heb. with the throat spare : Isa 56:10; Psa 40:9, Psa 40:10; Jer 1:7-10, Jer 1:17-19, Jer 7:8-11, Jer 15:19, Jer 15:20; Eze 2:3-8; Eze 3:5-9, ...

TSK: Isa 58:2 - they seek // they ask they seek : Isa 1:11-15, Isa 29:13, Isa 48:1, Isa 48:2; Deu 5:28, Deu 5:29; 1Sa 15:21-25; Pro 15:8; Eze 33:30-33; Mat 15:7-9; Mar 4:16, Mar 4:17, Mar ...

TSK: Isa 58:3 - have we fasted // afflicted // in // exact // labours have we fasted : Num 23:4; Mic 3:9-11; Zec 7:5-7; Mal 3:14; Mat 20:11, Mat 20:12; Luk 15:29; Luk 18:9-12 afflicted : Lev 16:29, Lev 16:31, Lev 23:27; ...

have we fasted : Num 23:4; Mic 3:9-11; Zec 7:5-7; Mal 3:14; Mat 20:11, Mat 20:12; Luk 15:29; Luk 18:9-12

afflicted : Lev 16:29, Lev 16:31, Lev 23:27; Psa 69:10

in : Dan 10:2, Dan 10:3; Jon 3:6-8

exact : Neh 5:7; Pro 28:9; Jer 34:9-17; Mat 18:28-35

labours : or, things wherewith ye grieve others, Heb. griefs. Isa 47:6; Exo 2:23, Exo 2:24

TSK: Isa 58:4 - ye fast // and to smite // shall not fast as ye do this day ye fast : 1Ki 21:9-13; Pro 21:27; Mat 6:16, Mat 23:14; Luk 20:47; Joh 18:28 and to smite : Act 23:1, Act 23:2; Phi 1:14, Phi 1:15 shall not fast as ye...

ye fast : 1Ki 21:9-13; Pro 21:27; Mat 6:16, Mat 23:14; Luk 20:47; Joh 18:28

and to smite : Act 23:1, Act 23:2; Phi 1:14, Phi 1:15

shall not fast as ye do this day : or, fast not as this day, to make. Joe 2:13, Joe 2:14; Jon 3:7; Mat 6:16-18

TSK: Isa 58:5 - it such // a day for a man to afflict his soul // to spread // an acceptable it such : 2Ch 20:3; Ezr 10:6; Neh 9:1, Neh 9:2; Est 4:3, Est 4:16; Dan. 9:3-19; Zec 7:5 a day for a man to afflict his soul : or, to afflict his soul ...

it such : 2Ch 20:3; Ezr 10:6; Neh 9:1, Neh 9:2; Est 4:3, Est 4:16; Dan. 9:3-19; Zec 7:5

a day for a man to afflict his soul : or, to afflict his soul for a day, Isa 58:3; Lev 16:29

to spread : 1Ki 21:27-29; 2Ki 6:30; Job 2:8; Jon 3:5-8

an acceptable : Isa 49:8, Isa 61:2; Psa 69:13; Luk 4:19; Rom 12:2; 1Pe 2:5

TSK: Isa 58:6 - to loose // heavy burdens // oppressed to loose : Neh 5:10-12; Jer 34:8-11; Mic 3:2-4 heavy burdens : Heb. bundles of the yoke oppressed : Heb. broken. ye break. 1Ti 6:1

to loose : Neh 5:10-12; Jer 34:8-11; Mic 3:2-4

heavy burdens : Heb. bundles of the yoke

oppressed : Heb. broken. ye break. 1Ti 6:1

TSK: Isa 58:7 - to deal // bring // cast out // the naked // thine own to deal : Isa 58:10; Job 22:7, Job 31:18-21; Psa 112:9; Pro 22:9, Pro 25:21, Pro 28:27; Ecc 11:1, Ecc 11:2; Eze 18:7, Eze 18:16; Dan 4:27; Mat 25:35-4...

TSK: Isa 58:8 - thy light // and thine // and thy // the glory // be thy rereward thy light : Isa 58:10,Isa 58:11; Job 11:17; Psa 37:6, Psa 97:11, Psa 112:4; Pro 4:18; Hos 6:3; Mal 4:2 and thine : Isa 57:18; Jer 33:6; Hos 6:2, Hos 1...

thy light : Isa 58:10,Isa 58:11; Job 11:17; Psa 37:6, Psa 97:11, Psa 112:4; Pro 4:18; Hos 6:3; Mal 4:2

and thine : Isa 57:18; Jer 33:6; Hos 6:2, Hos 14:4; Mat 13:15

and thy : Psa 85:13; Act 10:4, Act 10:31, Act 10:35

the glory : Isa 52:12; Exo 14:19

be thy rereward : Heb. gather thee up

TSK: Isa 58:9 - shalt thou // Here // the yoke // the putting // speaking shalt thou : Isa 1:15, Isa 30:19, Isa 65:24; Psa 34:15-17, Psa 37:4, Psa 50:15, Psa 66:18, Psa 66:19, Psa 91:15, Psa 118:5; Jer 29:12, Jer 29:13; Mat ...

TSK: Isa 58:10 - thou draw // thy soul // then thou draw : Isa 58:7; Deu 15:7-10; Psa 41:1, Psa 112:5-9; Pro 11:24, Pro 11:25, Pro 14:31, Pro 28:27; Luk 18:22 thy soul : Instead of naphshecha ""...

thou draw : Isa 58:7; Deu 15:7-10; Psa 41:1, Psa 112:5-9; Pro 11:24, Pro 11:25, Pro 14:31, Pro 28:27; Luk 18:22

thy soul : Instead of naphshecha ""thy soul,""eleven manuscripts read lachmecha ""thy bread,""which is adopted by Bp. Lowth; but ""to draw out the soul""in relieving the poor, probably means to do it not of constraint, but cheerfully.

then : Isa 58:8, Isa 29:18; Job 11:17; Psa 37:6

TSK: Isa 58:11 - the Lord // and satisfy // drought // make fat // be like // fail the Lord : Isa 49:10; Psa 25:9, Psa 32:8, Psa 48:14, Psa 73:24; Joh 16:13; 1Th 3:11 and satisfy : Isa 33:16; Job 5:20; Psa 33:19, Psa 34:9, Psa 34:10,...

the Lord : Isa 49:10; Psa 25:9, Psa 32:8, Psa 48:14, Psa 73:24; Joh 16:13; 1Th 3:11

and satisfy : Isa 33:16; Job 5:20; Psa 33:19, Psa 34:9, Psa 34:10, Psa 37:19; Jer 17:8; Hos 13:5

drought : Heb. droughts

make fat : Psa 92:14; Pro 3:8, Pro 11:25, Pro 13:4, Pro 28:25

be like : Isa 61:11; Son 4:15; Jer 31:12; Eze 36:35

fail : Heb. lie, or deceive, Job 6:15-20

TSK: Isa 58:12 - build // waste // The repairer build : Isa 61:4; Neh 2:5, Neh 2:17, Neh 4:1-6; Jer 31:38; Eze 36:4, Eze 36:8-11, Eze 36:33; Amo 9:14 waste : Isa 51:3, Isa 52:9 The repairer : Neh 4:...

TSK: Isa 58:13 - turn // call turn : Isa 56:2-6; Exo 20:8-11, Exo 31:13-17, Exo 36:2, Exo 36:3; Deu 5:12-15; Neh 13:15-22; Jer 17:21-27 call : Psa 27:4, Psa 42:4, Psa 84:2, Psa 84:...

TSK: Isa 58:14 - delight // to ride // and feed // the mouth delight : Job 22:26, Job 27:10, Job 34:9; Psa 36:8, Psa 37:4, Psa 37:11; Hab 3:18; Phi 4:4; 1Pe 1:8 to ride : Isa 33:16; Deu 32:13, Deu 33:29; Hab 3:1...

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Isa 58:1 - Spare not Spare not forbear not to speak whatsoever I command thee for the conviction of this people.

Spare not forbear not to speak whatsoever I command thee for the conviction of this people.

Poole: Isa 58:2 - They seek me daily // Delight to know my ways // As a nation that did righteousness // And forsook not the ordinance of their God // They ask of me the ordinances of justice // They take delight // in approaching to God They seek me daily they cover all their wickedness with a profession of religion, from time to time resorting to my house, pretending to ask counsel ...

They seek me daily they cover all their wickedness with a profession of religion, from time to time resorting to my house, pretending to ask counsel of me, and to desire and seek my favour and blessing.

Delight to know my ways: either,

1. They seem to delight in it; for men are oft said in Scripture to be or do that which they seem or profess to be or do; as Mat 13:12 , that which he hath , is thus explained in Luk 8:18 , that which he seemeth to have ; and Rom 7:9 , I was alive , i.e. I falsely thought myself to be alive. See also Phi 3:9 . Or,

2. They really delight; for this is evident, that there are many men who take some pleasure in the knowing of God’ s will and word, and yet do not conform their lives to it.

As a nation that did righteousness as if they were a righteous and godly people.

And forsook not the ordinance of their God as if they were not guilty of any apostacy from God, or neglect of or disobedience to God’ s precepts.

They ask of me the ordinances of justice as if they desired and resolved to observe them.

They take delight of which see the second note upon this verse,

in approaching to God in coming to my temple to hear my word, and to offer sacrifices.

Poole: Isa 58:3 - Wherefore have we fasted, say they, and thou seest not? // Afflicted our soul // In the day of your fast // Your labours Wherefore have we fasted, say they, and thou seest not? They complain of hard usage from God, that although they prayed, and fasted, and kept the res...

Wherefore have we fasted, say they, and thou seest not? They complain of hard usage from God, that although they prayed, and fasted, and kept the rest of God’ s ordinances, all which are synecdochically comprehended under the title of fasting , all their labour was lost, and God neither regarded nor delivered them.

Afflicted our soul defrauded and pinched our appetites with fasting, of which this phrase is used, Lev 16:29 23:27,29 .

In the day of your fast in those solemn days of fasting which I have appointed; or, in those times when I have called you by the course of my providence, and counsels of my prophets, unto fasting, and weeping, and mourning , &c., Isa 22:12 . Ye find pleasure ; either,

1. You indulge yourselves in sensuality, as they did, Isa 22:13 . But this doth not agree with that afflicting of their souls which they now professed, and which God acknowledgeth, Isa 58:5 . Or rather,

2. You pursue and satisfy your own lusts; though you abstain from bodily food, you do not mortify your own sinful concupiscences; and when you are restrained from outwards acts, yet even then your thoughts and affections are set upon and working toward those things which gratify your fleshly inclinations and worldly interests.

Your labours your money got by your labour, and lent to others, either for their need, or your own advantage; for labour is oft put for wealth, as Deu 28:33 Isa 45:14 , &c. Heb. your griefs ; not passively, those things which are grievous to you; but actively, such as are very grievous and burdensome to others; either hard service, above the strength of your servants, or beyond the time limited by God for their service, of which see an instance, Jer 34:13-16 ; or debts, which you require either with usury, or at least with rigour and cruelty, when either the general law of charity, or God’ s particular and positive law, commanded the release, or at least the forbearance, of them; of which see an instance, Neh 5:1,2 , &c.

Poole: Isa 58:4 - Ye fast for strife and debate // With the fist of wickedness // Your voice Ye fast for strife and debate your fasting days, wherein you ought in a special manner to implore the mercy of God, and to show compassion to men, yo...

Ye fast for strife and debate your fasting days, wherein you ought in a special manner to implore the mercy of God, and to show compassion to men, you employ in a great measure in injuring or quarrelling with your brethren, your servants, or debtors, or in contriving mischief against them, as if the design of your fasting and praying to God were only to obtain a licence to oppress men. Compare Mat 23:14 .

With the fist of wickedness or, with a wicked fist ; a genitive of the adjunct. To deal rigorously and injuriously with your servants or debtors; which servants, it may be, had sold themselves to the year of redemption, Exo 21:2 Lev 25:39,40,50 . You handle them with a hard hand; the word is used for fist , Exo 21:18 ; the LXX. add the humble, poor, or inferior person ; and that not only their debtors, with a summum jus , exact rigour, which seems elsewhere to be expressed by grinding the face; Isa 3:15 , and in that parable by taking by the throat, Mat 18:28 ; but also their servants out of mere will and pleasure, and in contempt of them, treating them opprobriously, as Christ was handled in contempt and scorn, Mat 26:67,68 Joh 18:22 .

Your voice either,

1. In strife and debate, in which men’ s passions show themselves by loud clamours. Or,

2. So as to cause the cry of the oppressed, by reason of your injuries, of what kind soever, to enter into the ears of God; which is a crying sin, whether it proceed from unmercifulness, Exo 22:25-27 , which sometimes increaseth to rage , 2Ch 28:9 ; or from injustice , Isa 5:7 ; or from fraud and deceit , Jam 5:4 . The Scripture doth frequently express whatever sin is against charity in special, as also general complex sins, by crying , Gen 18:20,21Jo 1:2 . Or,

3. By way of ostentation, to note their hypocrisy ; they love to be taken notice of by others, Mt 6 2,5,16 ; or their folly , supposing that they shall be heard for their much speaking, upon which account Baal’ s priests are mocked by Elijah, 1Ki 18:27,28 4 . Voice here relates principally to their prayer ; it is a synecdoche of the kind: so the sense is, This is not the way to have your prayers heard; if you desire that, you must first in another manner, and abstain from all kind of oppression. And this seems best to suit the context, which is to show what kind of fast the Lord reproves, and what he approves in the following verses.

Poole: Isa 58:5 - That I have chosen // A day for a man to afflict his soul // His soul // To bow down his head as a bulrush // To bow down // To spread sackcloth and ashes under him // ashes // Quest // Answ // Wilt thou call this a fast? // An acceptable day to the Lord That I have chosen approve of, accept, or delight in, by a metonymy, because we delight in what we freely choose. A day for a man to afflict his sou...

That I have chosen approve of, accept, or delight in, by a metonymy, because we delight in what we freely choose.

A day for a man to afflict his soul or, to afflict his soul for a day. It is an hypallage , and so it may be understood either for a man to take a certain time to afflict his soul in, and that either from even to even, Lev 23:32 , or from morning to evening, Jud 20:26 2Sa 3:35 ; or else to afflict his soul for a little time. To afflict , or keep himself low, or chastise the body for want of food, viz. outwardly, without any inward sorrow, or compunction for sin, working a true humiliation in the sight of God.

His soul put here synecdochically for the body or person, as is usual in Scripture, Gen 46:18,22,25 Le 5:2,4 7:20,21,27 22:11 .

To bow down his head as a bulrush: here the prophet sets down those external gestures and postures in particular which they did join with their hypocritical fasts, as he had mentioned it before in general.

To bow down bowing is the posture of mourners, Psa 35:14 ; and here it is either, as if through weakness of body their heads did hang down; or counterfeitly, to represent the posture of true penitents, moving sometimes their heads this way, and that way, as the word signifieth, not unlike the balance of a clock, as the bulrush moved by the wind boweth itself down, waving to and fro, in a kind of circular or semicircular motion; the contrary motion of lifting up the head being an indication of pride, Isa 3:16 . It is the guise of hypocrites to put on affected countenances, Mt 6 16 .

To spread sackcloth and ashes under him The Jews, to express their sorrow, made use of sackcloth and ashes two ways.

1. Sometimes by putting on sackcloth upon their bodies, as 1Ki 21:27 Psa 69:11 , and casting ashes upon their heads, 2Sa 13:19 . And,

2. Sometimes by spreading sackcloth under them, and lying down upon ashes, Est 4:3 Job 2:8 . The intent of

sackcloth was to afflict the body by its unpleasing harshness, and of

ashes to represent their own vileness, as being but dust and ashes; their putting of them on might note their uneasiness under sin, and laying on them their self-abhorrency, shaming themselves for it.

Quest. Are such rites now convenient on a day of humiliation to help us in our afflicting of ourselves?

Answ Gospel services neither require them nor need them, respecting more the inward afflicting of the soul with godly sorrow and deep contrition; yet may they carry this instruction along with them, that our ornaments, our best and gaudy apparel, ought to be laid aside, as not suiting either the ground and cause, or the end and design, of days of humiliation.

Wilt thou call this a fast? i.e. canst thou upon a rational account as a mere man call it so? canst thou think, suppose, or believe it to be so? it being such a one as has nothing in it but the lifeless skeleton and dumb signs of a fast , nothing of deep humiliation appearing in it, or real reformation proceeding from it. Not that the prophet blames them for these external rites in this outward way of afflicting themselves; for, this he commands, Lev 23:27,31,32 , and appoints certain rites to be used, Lev 16:19 21 . And these particular rites were frequent in their solemn humiliations, 1Ki 21:27 Est 4:3 Dan 9:3 ; used also by the heathen, Jon 3:5,6 . See Mat 11:21 . But that which he condemns is their hypocrisy in separating true humiliation from them, for bodily exercise profiteth little, 1Ti 4:8 .

An acceptable day to the Lord a day that God will approve of, as before. Heb. a day of acceptance , or that will turn to a good account on your behalf.

Poole: Isa 58:6 - Is not this the fast that I have chosen? // The bands of wickedness // The heavy burdens // The oppressed // breaking every yoke // That ye break every yoke Is not this the fast that I have chosen? or, approve , as before, Isa 58:5 : or, Ought not such a fast to be accompanied with such things as these? ...

Is not this the fast that I have chosen? or, approve , as before, Isa 58:5 : or, Ought not such a fast to be accompanied with such things as these? where he is now about to show the concomitants of a true fast, with reference to the thing in hand, namely, to exercise works of charity, consisting partly in acts of self-denial, in this verse, and partly in doing good to those in distress, in the next. In this verse he instanceth in some particulars, and closeth with a general.

The bands of wickedness viz. the cruel obligations of usury and oppression.

The heavy burdens Heb. bundles ; a metaphor possibly pointing at those many bundles of writings, as bills, bonds, mortgages, and acknowledgments , which the usurers had lying by them: The former may relate to unjust and unlawful obligations extorted by force or fear, which he would have cancelled; this latter to just debts contracted through poverty and necessity, the rigour whereof he would have abated, whether.by reason of loans upon too hard conditions, called a drawing them into a net , Psa 10:9 , and so much is implied, Pro 6:5 ; or under too hard circumstances, whether they were loans of food or money, of which the people so bitterly complained, Neh 5:1-4 , and is expressly forbid, Exo 22:25 . For debts may be called burdens ,

1. Because they lie as a great load upon the debtor’ s spirits, under which whoever can walk up and down easily doth not so much excel in fortitude as in folly.

2. Because they usually introduce poverty, slavery, imprisonment, &c.

The oppressed either in a large sense, viz. any ways grieved or vexed, whether by the gripings of usury, or the bondage of slavery accompanied with cruel usage; or more peculiarly (according to some) relating to their being confined and shut up in prisons, which latter sense the word

free may possibly seem to favour, the former being comprised in that general expression that follows of

breaking every yoke Heb. broken , i.e. like a bruised reed, so crushed and weakened, that they have no consistency or ability, either to satisfy their creditors, or support themselves; and we usually call such insolvent persons broken that cannot look upon themselves to be sui juris , but wholly at another’ s mercy: you have the same kind of oppression, and the same words used, Amo 4:1 .

That ye break every yoke namely, that is grievous, a metaphor; i.e. free them from all sorts of vexation, whatever it is that held them under any bondage. The LXX. refer it to bonds and writings; but it seems more general: the word properly signifies that stick or cord that holds both ends of the yoke, that it spring not out, or fall off from the neck on which it is laid, Exo 25:14 , where the same word is used for staves; and called the bands of the yoke, Lev 26:13 , I have broken the bands of your yoke, and made you go upright ; the same thing that God would have them do here.

Poole: Isa 58:7 - Is it // To deal // Thy bread // That thou bring // The poor // That are cast out // The naked // That thou cover him // That thou hide not thyself // From thine own flesh Is it viz. the fast that pleaseth me, supplied from the former verse. Having showed the evil they are to abstain from in order to an acceptable fast,...

Is it viz. the fast that pleaseth me, supplied from the former verse. Having showed the evil they are to abstain from in order to an acceptable fast, viz. cruelty , he here speaks of the duty that is required, viz. mercy , as a manifestation of repentance, Dan 4:27 Luk 19:8 . For there are two parts of justice, one to do no man wrong, the other to do good to all; which two ought always to accompany each other, and cannot be parted, especially in acts of humiliation: and as by those evils mentioned he understands all other evil whatsoever, that they are to be abstained from as the consequence of a day of humiliation, so under these duties mentioned are comprised all the duties that we are to set upon as the effect of true repentance; and he instanceth rather in those of the second table than those of the first, not that they are to be neglected, but because cheerful performance of external duties to our neighbour is the clearest discovery and indication of our inward piety towards God, 1Jo 4:20 .

To deal: the word properly signifies to divide, or break into parts, for the more equal and expeditious doing whereof they were wont of old to bake their loaves with cuts or clefts in them, more or fewer according to the bigness of the loaf, not much unlike that which we ordinarily call buns. It implies, that as none is obliged to give away all, so none is exempted from giving some, but a distribution to be made according to the abilities of rich and poor; or the meaning is, What thou sparest on thy fasting day from thine own belly, thou give it to refresh the bowels of the hungry; what thou takest from thyself give to another, that thy poor neighbour’ s body may be refreshed by that from the abstinence whereof thine own is afflicted.

Thy bread: bread is taken for all necessaries for the support of human life, and here for all kind of food; and it is here limited by a term of propriety, thy, which may seem to have some emphasis in it: See Poole "Ecc 11:1" . Speaking of their grinding and oppressing the poor, he would have them be sure to give of their own, not that which of right is another’ s, and thou hast, it may be, unjustly gotten. For to refresh some poor with that which thou hast gotten by the oppressing of others, and thereby possibly made them poor, will turn but to a bad account; it will bring a curse upon thy house, or family, Pro 15:27 , or will transfer thy estate over to such strangers that will manage it as thou shouldst have done, Pro 28:8 .

That thou bring i.e. voluntarily, without pressing. Invite, encourage, freely accommodate.

The poor viz. that are not only needy and necessitous as to their present condition, but helpless and shiftless as to the means of getting out of it.

That are cast out and thereby become wanderers, having no abiding place; or rather, suffered to abide no where, such are mentioned Heb 11:37,38 . Or, this word coming from a root that signifies to rebel , it may be applied to such as have been adjudged, whether wrongfully or no, rebels, and therefore cast out, viz. of favour and protection, and so become as banished ones, or pilgrims in another country; or afflicted , as in the margin, viz. grievously oppressed by the cruelty of great men, whereby they are east out of their possessions, and so become wanderers, seeking relief abroad. To thy house ; that thou be hospitable, and make thy house a shelter to them that have none of their own left, but, as we usually say, cast out of house and home : see Act 16:34 .

The naked i.e. either that have no clothes, or that are so meanly clothed that they have scarce enough to cover their nakedness, 1Co 4:11 , where naked is to be taken as hunger and thirst is, not absolutely starved, so neither quite stripped; but either in a ragged and undecent condition, as to others’ sight, or so thinly and insufficiently clothed as not to defend him from the injury of weather, as to his own sense of feeling.

That thou cover him i.e. that thou give him raiment suited to these wants, or that wherewith he may procure it, Jam 2:15,16 : most of these circumstances we find were the eases of the apostles, 1Co 4:11 .

That thou hide not thyself that thou not only seek no occasion to excuse thyself, either by absence, or discountenancing and disowning of him; but that out of compassion thou apply thyself heartily to his speedy relief; that thou be not like that priest and Levite, Luk 10:31,32 , but like the good Samaritan, Luk 10:33-35 , not giving him occasion to complain as David, Psa 142:4 .

From thine own flesh: some confine this to our own kindred, and relations, and family; and this the LXX. seem to favour, who render it, those of thine own house, of thine own seed , overlook not; agreeable to that of 1Ti 5:8 , where the apostle useth the same word that the LXX. doth for kindred: but this would confine our charity within too narrow a compass, inasmuch as often, nay, most commonly, the necessities of others are greater than our own; neither is it congruous that the other words should be taken in the greatest latitude, and this alone confined within so narrow a compass. It is true the Hebrews by their own flesh do mostly understand those who are of the same stock, or lineage, and tribe, as Gen 37:27 2Sa 19:12,13 ; and thus many understand Paul’ s meaning, Rom 11:14 . But here it is to be taken more generally, for every man, he being thine own nature; and in this latitude our Saviour interprets the relation of neighbour to that lawyer, Luk 10:29,30 , &c. We can look on no man but there we contemplate our own flesh ; and therefore it is barbarous, not only to tear, but not to love and succour, our own flesh, Neh 5:5 . In which soever of these two senses you take it, there is a note of similitude to be understood; so that the sense is this, break thy bread , &c. to them as unto thine own flesh ; be not more severe to them than thou wouldst be to thyself; and thus it agrees with that of our Saviour, Mat 22:39 , and with that of the apostle, Eph 5:29 . In short, feed him as thou wouldst feed thyself, or have it fed; shelter him as thou wouldst shelter thyself, or have it sheltered; clothe him as thou wouldst clothe thyself, or be clothed; if in any of these respects thou wert in his circumstances.

Poole: Isa 58:8 - Thy light // break forth // Thine health shall spring forth speedily // Shall go before thee // The glory of the Lord // Shall be thy rereward Thy light: it is put in general for all happiness and prosperity; as all kind of adversity and calamity is set forth and resembled by darkness: but...

Thy light: it is put in general for all happiness and prosperity; as all kind of adversity and calamity is set forth and resembled by darkness: but here more particularly for a comfortable and free estate after their dark and calamitous condition in the Babylonish captivity; for the like reason Josephus tells us, lib. 12. cap. 11., that the Jews instituted a feast to be observed by their posterity, upon the account of the service of the temple being re-established, which they called the feast of lights , because, saith he, so great a happiness broke forth upon them beyond their hope. Break forth as the morning : here is a metaphorical allusion in a metonymical expression, viz. of the efficient , describing the comfortable effect of humbling themselves in a right manner, which like the daylight shall

break forth from the blackness of their night of affliction, and bring with it the joy and comfort of all good things; and he doth not only say this light shall appear, but break forth, dart itself forth, notwithstanding all difficulties, as the sun breaks and pierceth through a cloud, noting how ready God is to help is people when they are rightly humbled, how quickly and how clearly salvation shall break forth upon them.

Thine health shall spring forth speedily: another metaphor to express the same thing, unless there may be this difference, the light with reference to their outward state, and health with reference to the inward delight of their minds, in both to describe the complete satisfaction they should have. Deliverances out of great pressures are often in Scripture represented by the recovery of health, as Isa 57:18 Jer 8:22 ; and this prophet especially delights in this metaphor, because all affliction is as it were a sickness to the soul, altering the heart and countenance; see Neh 2:2,3 ; and a recovery out of this estate maketh the heart glad, and the countenance cheerful, Est 8:16,17 Jer 33:6 : compare Isa 58:10,11 . Hence the LXX. render it; medicines. Thy righteousness ; either,

1. Thy uprightness and sincerity, Gen 30:33 . Or,

2. The reward of thy righteousness, by a metonymy, Isa 48:18 Psa 24:5 ; and here perhaps it may particularly relate to their works of mercy and charity, it being the thing in hand, and often so called, Psa 112:9 , and applied by the apostle to this purpose, 2Co 9:9 . It brings temporal, spiritual, and eternal blessings, and all this not of desert, but free grace, as a reward that naturally springs forth from the faithfulness of his promises, as the harvest from the earth, when the seed is sown; see Hos 10:12 ; so the fruit and reward of our righteousness springs not from our deserts, but from God’ s righteousness, Heb 6 10 . Or,

3. The witness of thy righteousness; by what thou doest thou wilt appear to be righteous, Psa 37:6 . For such a notion as this was vulgarly sucked in, that adversity did never befall a person or people but for their sins, and was strongly urged by way of argument against Job’ s integrity by his friends; therefore they being delivered shall be as a testimony of thy righteousness. Or,

4. The fruit and effect of thy righteousness, viz. the due, just, and right order of thy government, which, as Calvin saith, is a sign of God’ s fatherly kindness; things that are now in a confusion he will bring into right order again, i.e. justice shall be duly administered, and men shall carry themselves justly all the land over: see Isa 32:16-18 . Or,

5. Christ’ s righteousness, Jer 23:6 , compared with Isa 33:16 . Then the meaning is, He shall go in and out before thee.

Shall go before thee as it were making way for thy better state, as the break of day or the morning star goes before the sun.

The glory of the Lord i.e. the glory of his power and providence, or his glorious power, shall be seen in bringing thee up from captivity, and defending thee free from their pursuit; or, as some, a glorious stale shall succeed this thy calamitous condition, and called the glory of the Lord to express the greatness of this glory, as very great mountains are called the mountains of God, and tall cedars the cedars of God. The glorious Lord, by a metonymy of the adjunct.

Shall be thy rereward Heb. shall gather thee : thus the word is used concerning Dan, who was appointed to bring up the rear, or to. close up the march of the Israelites, when they marched through the wilderness of Sinai, Num 10:25 . This office God takes upon himself; for it argues great skill and courage, and makes much for the honour and glory of a commander, both to gather up all the stragglers, that none be picked up by the enemy, which relates to the Hebrew word of gathering , and to secure and cover the rear of his army; thus the angel of his presence secured the Israelites when they came up out of Egypt, Exo 14:19 .

Poole: Isa 58:9 - The Lord shall answer // Here I am // From the midst // The yoke // The putting forth of the finger // Speaking vanity They make great complaint, Isa 58:3 , that God took no notice of their services, which complaint God seems now to satisfy: q.d. These conditions obs...

They make great complaint, Isa 58:3 , that God took no notice of their services, which complaint God seems now to satisfy: q.d. These conditions observed, call upon me, and thou shalt see I will regard, Psa 34:15 . See Isa 1:18 .

The Lord shall answer he will give an effectual demonstration, that he hears thee, by the real answer that he will give to thy request, Psa 34:17 99:6 118:5 .

Here I am a phrase that notes a person to be ready at hand for work, as Isa 6 8 ; or for help, as God here, and Psa 46:1 ; or both, Psa 145:18,19 .

From the midst not a geometrical middle or centre, but having a place among others; the meaning is, from among you.

The yoke i.e. all those pressures and grievances before mentioned, Isa 58:6 ; all that barbarous slavery they brought their brethren into; the particulars expressed by that one Hebrew word motah , three times used in this chapter.

The putting forth of the finger: there being often an indication of a man’ s mind by the postures of several parts of the body, as of lust, malice, scorn, revenge, &c., Pro 6:12-14 , this putting forth of the finger may point at divers things all springing from two roots; either the secret malice of the heart, or just and open violence. It is used,

1. Sometimes by way of scoff, reproof, or disdainful insulting, as the Pharisee seems to point at the publican, Luk 18:11 ; pointing with the finger, like winking with the eye, seeming to indicate something that may cause shame in another; and this is reckoned among great afflictions, Heb 11:36 . See 2Ch 36:16 Jer 20:7 2 . Sometimes for beating, or other injurious treating men, seizing either their persons or estates: such a putting forth of the hand you have mentioned 1Sa 22:17 ; and this agrees well to the fist of wickedness , Isa 58:4 ; and so the finger may be put by a synecdoche for the hand, and that which before was called the fist may be here called the finger .

3. Sometimes as a token of putting suitors by, and refusing to hear their petitions and requests, seeking to them for mercy and pity.

4. Sometimes to express an angry mind, stirring up itself, either to the imperious commanding of a thing, or to revenge, whether by the gesture alone, or accompanied with menacing expressions. signifying thereby a purpose to put our power in execution.

Speaking vanity Heb. aven ; it signifies a lie, or iniquity, as Psa 5:5 6 8 ; and so the sense may be, If thou dost not proceed to indecent expressions in thy strifes, brawls, and threatenings with thy finger, which seldom is done without sin; and thus the counsel here may suit with our Saviour’ s, Mat 5:21,22 , viz. not only not stretch out thine hand against thy brother, but not so much as be lavish with thy tongue: so speaking vanity may be a meiosis, for not railing; the LXX. render it muttering, which is an incomplete kind of speaking, whereby we reproach another in low, unformed, undigested expressions. But it seems here rather to signify affliction , not only because the word used in this place doth properly so signify, but because it is most agreeable to the matter discoursed of, and the Chaldee render it violence ; and then the sense is, speaking words of affliction , or that will vex and grieve, like those words of Nabal to David’ s servants, 1Sa 25:10,11 Pr 18:23 . And thus it relates to their harsh and unjust commands, wherewith they were wont to burden their servants; a synecdoche of the kind.

Poole: Isa 58:10 - Draw out // Thy soul // And satisfy // The afflicted soul // Then shall thy light rise // light // obscurity. And thy darkness be as the noon-day Draw out or, open ; as when we break open a store or magazine to satisfy the wants of the needy: it implies bounty and liberality. A phrase contrary...

Draw out or, open ; as when we break open a store or magazine to satisfy the wants of the needy: it implies bounty and liberality. A phrase contrary to that of shutting up of the bowels , 1Jo 3:17 .

Thy soul thy affection, i.e. thy pity and compassion; a metonymy of the subject, as one that condoles with them in their misery; affectionately, and with delight, Rom 12:8 2Co 9:7 . God loves a cheerful giver as well as a liberal giver. Not grudgingly, not of constraint, not because thou must, but because thou wilt; not out of necessity, but of choice. Compassion and mercy in a work is more than the work of mercy itself; for this is something only without a man, but the other is something from within, and of himself. This argues a sympathy, which the other doth not; all without this being as nothing, 1Co 13:3 .

And satisfy: here the prophet notes the work that is to be done, as in the former expression the affection wherewith it is to be done, otherwise it would be no more than what the apostle James reproves, Jas 2 15,16 ; and the psalmist joins them both together, Psa 37:21 . And then further it implies a complete and proportionable answering of his wants, that the supply answer the necessity; that is, be such as may satisfy, not barely keep him from starving.

The afflicted soul i.e. the person afflicted with wants.

Then shall thy light rise: this is the same promise, and expressed in the same figure, as in Isa 58:8 . See the same phrase opened there. The Hebrews delight to express the same things often by a little altering of the phrase; only here it seems to be carried to a higher degree: there the light shall break forth, but here

light shall be in

obscurity. And thy darkness be as the noon-day in the very darkness of the affliction itself thou shalt have comfort, Psa 112:4 . There it shall be as the morning, still increasing, here as the noonday, in its zenith and height of perfection, which shall be without so much as any shadow of affliction.

Poole: Isa 58:11 - Shall guide thee // Drought // Make fat thy bones // Like a watered garden // Like a spring of water, whose water’ s fail not Shall guide thee viz. like a shepherd, Psa 23:1-3 ; or, as the Vulgate; shall give thee rest; and so it may relate to the rest that God would give th...

Shall guide thee viz. like a shepherd, Psa 23:1-3 ; or, as the Vulgate; shall give thee rest; and so it may relate to the rest that God would give them in Judea, upon their return from captivity, as answering to their complaints in Babylon, Lam 5:5 . And he adds continually, to show that his conduct and blessing shall not be momentary, or of a short continuance, but all along, as he did to Israel in the wilderness, not leaving them till he brought them into Canaan.

Drought Heb. droughts ; or, drought of droughts; which being in the plural number, notes extremity of drought; Psa 78:72 , skilfulnesses , that is, great skill; and Pro 1:20 , wisdoms, i. e. excellent wisdom; and consequently great scarcity and famine. The meaning is, that when thy lot shall fall in the extremity of such a condition, either as to time or place, he will abundantly satisfy thy soul, i.e. thee, by a synecdoche; thou shalt have plenty, when others are in scarcity.

Make fat thy bones or, make nimble ; and so the expression relates to bones full of marrow, which causeth agility and nimbleness, a state of health and strength: see Pro 15:30 . Or it notes cheerfulness, which is often the cause of bones well covered with fat; therefore a broken or a sorrowful spirit is said to dry up the bones, Pro 17:22 . This may be spoken in opposition to the sad effects of famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not seen stick out , Job 33:21 ; they cleave to the skin, Psa 102:5 . And thus it may have respect to their afflicted estate in Babylon, where they complain that their bones were broken, Lam 3:4 ; but now in their return their bones should not only be made whole, but strong, and in good condition: see Ps 51 8 . Our English Annotations, after divers senses given, choose to close with the vulgar translation, he will deliver, or set free thy bones , and so the word doth signify, Pro 11:8,9 . Some make each expression of these promises to answer as suitable and conditional rewards of their several duties: e.g. If thou conduct the cast-outs and harbourless to thy house, Isa 58:7 , God will guide and conduct thee continually. If thou draw forth thy soul to the hungry, so as to satisfy them, Isa 58:10 , God will satisfy thee in a time of drought, and in famine thou shalt have sufficient, Psa 33:19 . If thou let the oppressed go free, and break every yoke, Isa 58:6,9 , then God will make thy bones to rejoice, by delivering them from their burdens; i.e. if thou wilt free them, he will free thee. And if thou continue thus to draw forth thy soul, that it be ever running to the refreshing of the needy, thou gault be as a spring of waters that shall never fail thee, but like the widow’ s oil, ever flowing. If thou relieve the poor, thou shalt never be poor, but as a well-watered garden, always flourishing: see Pro 3:9 10 .

Like a watered garden like a garden for the pleasure and beauty of it, a paradise; like a garden watered for the continual flourishing of thy estate; there shall be no withering or decay upon thy prosperous condition, Psa 1:3 , contrary to what is said of the wicked, Psa 37:2,10,20,35,36 . And thus Jeremiah speaks of the return of this same people, Jer 31:12 .

Like a spring of water, whose water’ s fail not Heb. deceive not ; a metaphor which further notes also the continuance of this flourishing state, which will not be like a land flood, or brooks, that will soon be dried up with drought; see Job 6:15 ; but will be fed with a spring of blessing that will never fail: a very significant metaphor; it being the nature of springs, spontaneously and freely, as it were, to pour out their bowels to all that upon their wants come to receive it; neither is ever scanty, but flows still like fresh milk to the breast the more it is drawn; hence God is called a Fountain of goodness.

Poole: Isa 58:12 - They that shall be of thee // The old waste places // The foundations of many generations // Thou shalt be called // The repairer of the breach // The restorer of paths // To dwell in They that shall be of thee i.e. either, 1. A remnant of thee among the captivity, that shall be as persons raised from the dead; or, 2. Thy posteri...

They that shall be of thee i.e. either,

1. A remnant of thee among the captivity, that shall be as persons raised from the dead; or,

2. Thy posterity, expressed thus, because they sprang or proceeded from them.

The old waste places Heb. wastes of eternity , i.e. which have lain long waste; for holam doth not always signify what is bounded by no time, but what respects a long time, looking either forward, as Gen 13:15 Exo 21:6 , or backward, as here, viz. the space of seventy years, and so may truly be rendered the wastes of an age . By waste places he means the city and temple, with cities and places adjacent, turned as it were all into a waste, or wilderness, void and untilled, and which was done not only by Nebuchadnezzar king of Babylon, but by Sennacherib also, and the other kings of Assyria. They had lain so long desolate, that the foxes inhabited them instead of men, Lam 5:18 . And it was turned so much into a desert, that they were forced to fight with the beasts that possessed it to get their food, Lam 5:9 .

The foundations of many generations either the foundations that were laid many generations ago, as those of Jerusalem, which was not only built, but was the head of a kingdom, in the days of Melchizedek, who was king thereof in the days of Abraham, as appears, Gen 14:18 ; if that Salem were Jerusalem, as is generally agreed, and Josephus writes, lib. 1. Antiquit. cap. 10; who was born about the three hundredth year after the flood: the superstructures were now destroyed, viz. of Jerusalem, and divers other cities. Or, that shall continue for many generations yet to come.

Thou shalt be called thou shalt be honoured with this title, as we use to say the father of our country , i.e. deservedly so called, because thou art so; the like phrase Isa 48:8 .

The repairer of the breach: breach is put here collectively for breaches, which were made by God’ s judgment breaking in upon them in suffering the walls of their towns and cities to be demolished, and their state broken, Isa 5:5 .

The restorer of paths such a one was Moses, Psa 106:23 . And this tends to the same sense with the former expression, because men were wont to make paths over those breaches, to go the nearest way. Or it may more particularly point at the recovering of the ancient paths, and bringing them into their wonted course, which were either those chief streets through the gates of the cities, or other lanes out of those streets, which were now forgotten and lost, partly by being covered with rubbish, and partly by those shorter paths that were trod and made over the breaches; such a restorer of paths was Nehemiah, Neh 6:1 . And we read of the several repairers he made use of, Ne 3 . Or those paths that leads from city to city, which being now laid desolate, and uninhabited, were grown over with grass and weeds, for want of travellers, or safety of travelling, (of something a like case we read in the time of the judges, Jud 5:6,7 ) and so lost as in a wilderness, wherein there is no way; and by building up those cities again the several paths leading to them would be restored.

To dwell in these accommodations being all recovered, their ancient cities might be fit to be reinhabited.

Poole: Isa 58:13 - If thou turn away thy foot // From the sabbath // The holy of the Lord // Honourable // Not doing thine own ways // Nor speaking thine own words If thou turn away thy foot: this is taken either properly, i.e. If thou take no unnecessary journeys, or do any servile works, either of hand or foot...

If thou turn away thy foot: this is taken either properly, i.e. If thou take no unnecessary journeys, or do any servile works, either of hand or foot, that are forbidden on the sabbath day, the instrument being here put for the work; or metaphorically, i.e. If thou keep thy mind and affections clear, and restrain thyself from whatever may profane it, as David did concerning the word, Psa 119:101 . Feet are often put for the affections , Ecc 5:1 , because the mind is moved by the affections, as the body is by the feet; If we do not let our thoughts be extravagant either upon impertinencies or unlawful things. The sum is, If thou be careful not to break the sabbath.

From the sabbath or for the sabbath’ s sake, whether we understand it more largely, of the occasional sabbath in solemn humiliations or otherwise set apart for sacred services, which is called a sabbath, Lev 16:31 23:32 . Days of this nature were set apart before the captivity, Isa 22:12 Jer 36:9 , and also in the captivity, Zec 7:5 . And thus it may be pertinent to the occasion of this discourse, Isa 58:3 . And further, though sabbath be here only mentioned, yet it may take in every institution of God that they were in a capacity of observing during their captivity; thus I conceive it is understood Isa 56:1,2 . Or whether we take it more particularly, for the weekly sabbath, such a carriage doth God expect as doth become it. From doing thy pleasure , satisfying thy lusts, and the corruption of thy will, on my holy day , i.e. on my sabbath, which is a holy day. A delight; full of delights in thy judgment, not looking on it as a burden; and practice, performing the duties of it with cheerfulness, delighting in the ordinances of it: and so the sabbath by a metonymy is put for the works of the sabbath, the time being put for the things that ought to be done in that time; therefore calling here is not only a verbal , but affectionate calling, the understanding assenting, the will consenting, and the actions conforming thereto: this delight appears in the saints of God, in their breathings after it, as it did frequently in David, Psa 27:4 36:8 42:1 , with many more.

The holy of the Lord or to the Lord, i.e. dedicated to him, consecrated to his service. The Jews had a law that no man might take from the sabbath to add to the profane days but he might on the contrary.

Honourable viz. the chief of days; worthy of all honour, and therefore honourable, because holy; and so shall honour, either it, i.e. the day; or him , i.e. the Lord, whose day it is. For to sanctify God and to sanctify his day is all one; compare Isa 8:13 , with Exo 20:8 ; thus esteem it an honour as well as a pleasure.

Not doing thine own ways or works, or course of life; a man’ s whole course being described by a way or walk, Gen 17:1 Eph 5:8 .

Nor speaking thine own words viz. that are properly thine own, i.e. thine own in opposition to what God commands, proceeding from the corruption of nature, and vanity of the mind; or not speaking words, i.e. vainly, impertinently, and not suitable to the work of the day, tending neither to thy profit nor pleasure; or rather injurious, revengeful, or reproachful words, contrary to rest, quiet, and sedate composedness of the sabbath. And thus it refers to what was their usual practice upon their solemn assemblies or sabbaths towards their poor brethren, which they are charged with, Isa 58:3 , and is called speaking vanity, Isa 58:9 ; see there; and accordingly the LXX. render it, if thou speak not a word in anger .

Poole: Isa 58:14 - Then shalt thou delight thyself in the Lord // I will cause thee to ride upon the high places of the earth // And feed thee with the heritage of Jacob // Quest // Answ // For the mouth of the Lord Then shalt thou delight thyself in the Lord: this hath reference to the foregoing verse. If thou wilt delight thyself in the sabbath, then thou shalt...

Then shalt thou delight thyself in the Lord: this hath reference to the foregoing verse. If thou wilt delight thyself in the sabbath, then thou shalt delight in the God of the sabbath; or thou shalt have cause to delight in the Lord, viz. in his goodness and faithfulness to thee, and so shalt live by faith in him as the Fountain of all good, as Psa 37:4 , in the assurance of his love and favour, Psa 33:21 , and that in great abundance, Psa 36:8 ; such delights as no wicked man call have, Pro 14:10 .

I will cause thee to ride upon the high places of the earth thou shalt be above the reach of danger, Isa 33:16 . Or it may have respect to their being brought out of Babylon, which lay very low in respect of Judea, called the earth, as it is elsewhere, Luk 23:44 ; and high, both in respect of the situation of it, as also its mountainousness. Or the expression may import the subduing of their enemies, as it is Deu 33:29 . Riding is oft used for conquering, Psa 45:4 ; see the note there; Rev 6:2 . The sense is, they shall come out of Babylon, not sneakingly, as on foot, but triumphantly and gloriously, riding , as God brought Israel out of Egypt harnessed, in good order, and with a high hand; or, they shall ride to and fro in their chariots at their pleasure.

And feed thee with the heritage of Jacob i.e. thou shalt enjoy the good of the land of Canaan, which God had promised as a heritage of Jacob and his seed, Gen 35:12 , and feed on the fruits of it.

Quest. Why doth he say of the heritage of Jacob , and not of Abraham or Isaac.

Answ Because the whole posterity of Jacob was within the covenant, but Ishmael and Esau, one the seed of Isaac, the other the seed of Abraham, were both excluded.

For the mouth of the Lord: this is to express the certainty and indubitableness of it, being from the mouth of him who cannot lie: see of the same expression of assurance, Isa 1:20 40:5 . And this Calvin refers both to what was spoken in the beginning of the chapter, that it was in vain for those hypocrites to contend with God; and also as the confirmation of his promise, if they would rightly observe those promises. The mouth of the Lord hath spoken it : he speaks of himself, as of a man, by a prosopopoeia; or it may relate to the prophet, the Lord, whose mouth and instrument I am.

Haydock: Isa 58:1 - Sins Sins. During the captivity, ver. 11. (St. Thomas Aquinas) --- Some will not hear, and those must be rebuked with all patience, till they follo...

Sins. During the captivity, ver. 11. (St. Thomas Aquinas) ---

Some will not hear, and those must be rebuked with all patience, till they follow virtue. (Worthington)

Haydock: Isa 58:2 - Approach Approach, and contend with God, scrutinizing his conduct, (Proverbs xxv. 27.) and doing good for the sake of applause and self-interest.

Approach, and contend with God, scrutinizing his conduct, (Proverbs xxv. 27.) and doing good for the sake of applause and self-interest.

Haydock: Isa 58:3 - Will // Debtors Will. This alone suggested their fasts, and they did not shew compassion, Ezechiel vii. 2. (Calmet) --- Debtors, who are not able to pay. (St. J...

Will. This alone suggested their fasts, and they did not shew compassion, Ezechiel vii. 2. (Calmet) ---

Debtors, who are not able to pay. (St. Jerome) (Deuteronomy xxiv. 12.)

Haydock: Isa 58:4 - Strife // Fist // Wickedly Strife. The usual works were interrupted. The Church formerly forbade law-suits on fast-days. --- Fist. Matthew xviii. 28. --- Wickedly. Sept...

Strife. The usual works were interrupted. The Church formerly forbade law-suits on fast-days. ---

Fist. Matthew xviii. 28. ---

Wickedly. Septuagint, "the humble."

Haydock: Isa 58:5 - Circle // Ashes Circle. They affected extreme debility, Matthew vi. 16. (Calmet) --- Ashes. These external marks of penance are not condemned, but the want of c...

Circle. They affected extreme debility, Matthew vi. 16. (Calmet) ---

Ashes. These external marks of penance are not condemned, but the want of corresponding sentiments. (Haydock) ---

Protestants would hence infer that fasting from flesh is not requisite, or a religious worship. But St. Jerome shews the contrary, provided it be joined with the observance of other commandments, as the saints and Christ himself have shewn us. (Worthington)

Haydock: Isa 58:6 - Bands Bands. Contracts of usury, &c. (Calmet)

Bands. Contracts of usury, &c. (Calmet)

Haydock: Isa 58:7 - Deal // Flesh Deal. Literally, "break." (Haydock) --- Thin cakes are still used in the East. --- Flesh, or relation, Genesis xxvii. 27.

Deal. Literally, "break." (Haydock) ---

Thin cakes are still used in the East. ---

Flesh, or relation, Genesis xxvii. 27.

Haydock: Isa 58:8 - Light // Health // Up Light. Prosperity, (Calmet) or Saviour. (Haydock) --- Matthew iv. 2., and John i. 8. (Calmet) --- Health. Aquila, "the scar of thy wound shall...

Light. Prosperity, (Calmet) or Saviour. (Haydock) ---

Matthew iv. 2., and John i. 8. (Calmet) ---

Health. Aquila, "the scar of thy wound shall soon be covered." (St. Jerome) ---

Up. He shall close the rear, like the angel in the cloud, Exodus xiii. 21., and xiv. 19. He will grant thee rest from bondage in the grave and in heaven. (Calmet)

Haydock: Isa 58:9 - Finger Finger, contemptuously, or threatening. (St. Jerome) --- Some explain it of the ordaining sacred ministers, or taking another's property.

Finger, contemptuously, or threatening. (St. Jerome) ---

Some explain it of the ordaining sacred ministers, or taking another's property.

Haydock: Isa 58:10 - Soul Soul, effectually, and with love relieving the distressed. (Calmet)

Soul, effectually, and with love relieving the distressed. (Calmet)

Haydock: Isa 58:11 - Fail Fail. Alexandrian Septuagint adds, "and thy bones as a flower shall spring and grow fat, and shall inherit ages of ages." St. Jerome says this is n...

Fail. Alexandrian Septuagint adds, "and thy bones as a flower shall spring and grow fat, and shall inherit ages of ages." St. Jerome says this is not in the best copies. (Haydock)

Haydock: Isa 58:12 - Generation Generation. As the Jews did not comply with the condition, the Church falls heir to these promises.

Generation. As the Jews did not comply with the condition, the Church falls heir to these promises.

Haydock: Isa 58:13 - Sabbath // Delightful // A word Sabbath, doing no work, or refraining from the violation of festivals. --- Delightful. We must not think the sabbath of the Lord a loss: (Amos vii...

Sabbath, doing no work, or refraining from the violation of festivals. ---

Delightful. We must not think the sabbath of the Lord a loss: (Amos viii. 5.) but rejoice in praising him, Psalm xlv. 11. (Calmet) ---

A word, or to apply to God's word. (Grotius) ---

Pious reading on holidays is the duty of all who have an opportunity. (Haydock)

Haydock: Isa 58:14 - Earth Earth. Judea. (Calmet) --- Septuagint, "upon the good things of the land." (Haydock)

Earth. Judea. (Calmet) ---

Septuagint, "upon the good things of the land." (Haydock)

Gill: Isa 58:1 - Cry aloud, spare not, lift up thy voice like a trumpet // and show my people their transgression, and the house of Jacob their sins Cry aloud, spare not, lift up thy voice like a trumpet,.... These words are directed to the prophet; and so the Targum expresses it, "O prophet, cr...

Cry aloud, spare not, lift up thy voice like a trumpet,.... These words are directed to the prophet; and so the Targum expresses it,

"O prophet, cry with thy throat;''

and so it is in the original, "cry with the throat" d, which is an instrument of speech; and it denotes a loud, strong, vehement cry, when a man exerts his voice, and as it were rends his throat, that he may be heard; as well as it shows the intenseness of his spirit, and the vehemence of his affections, and the importance of what he delivers; and this the prophet is encouraged to do, and "spare not", the voice, throat, or his lungs, nor the people neither he was sent unto; or, "cease not", as the Targum, refrain not from speaking, "cease not crying"; so Ben Melech: "lift up thy voice like a trumpet"; like the voice or sound of a trumpet, which is heard afar, and gives an alarm; and to which the Gospel ministry is sometimes compared, Isa 27:13 all which shows the manner in which the ministers of the word should deliver it, publicly, boldly, with ardour and affection; and also the deafness and stupidity of the people which require it:

and show my people their transgression, and the house of Jacob their sins; by whom are meant the professing people of God, the present reformed churches, as distinguished from the antichristian ones, spoken of in the preceding chapter; who yet are guilty of many sins and transgressions, which must be showed them, and they must be sharply reproved for; and particularly their coldness and deadness, formality and hypocrisy in religious worship; their "works not being perfect" before God, or sincere and upright, as is said of the Sardian church, which designs the same persons, Rev 3:1. In the Talmud e the words are thus paraphrased, "shew my people their transgression"; these are the disciples of the wise men, whose sins of error or ignorance become to them presumptuous ones; "and the house of Jacob their sins"; these are the people of the earth, or the common people, whose presumptuous sins become to them as sins of ignorance.

Gill: Isa 58:2 - Yet they seek me daily // and delight to know my ways // as a nation that did righteousness // and forsook not the ordinance of their God // they ask of me the ordinances of justice // they take delight in approaching to God Yet they seek me daily,.... Which may be considered as an acknowledgment of their external piety; or as a caution to the prophet not to be imposed upo...

Yet they seek me daily,.... Which may be considered as an acknowledgment of their external piety; or as a caution to the prophet not to be imposed upon by outward appearances; or as a reason why they should be rebuked sharply: they sought the Lord, either by prayer, or in the ministry of the word; they sought doctrine, as the Targum; they sought him, and that every day, or, however, every Lord's day; and yet they did not seek him with that diligence and intenseness of spirit, with their whole hearts, cordially and sincerely, as they ought to have done; they sought themselves, and the honour of men, rather than the Lord and his glory:

and delight to know my ways; not only his ways of creation and providence, but of grace; and also the ways which he prescribes and directs his people to walk in; not that they had a real delight in them, or in the knowledge of them, or such a delight as truly gracious souls have when they have the presence of God in them; are assisted by his Spirit; have their hearts enlarged with his love; find food for their souls, and have fellowship with the saints; but this delight was only seeming, and at most only in the knowledge and theory of these ways, but not in the practice of them; see Eze 33:31,

as a nation that did righteousness: in general appeared to be outwardly righteous; had a form of godliness, and name to live, and yet dead, and so destitute of any works of true righteousness, at best only going about to establish a righteousness of their own:

and forsook not the ordinance of their God; the ordinance of assembling together in general; any of the ordinances of God in particular; hearing, reading, singing, praying, especially the ordinance of the supper, constantly attended to by them; see Luk 13:26,

they ask of me the ordinances of justice; not of justice between man and man, but of righteousness and religion with respect to God; they ask what are the ordinances of the Gospel, and the rules of worship and discipline, and whether there are any they are ignorant of; suggesting they were desirous of being instructed in them, and of complying with them:

they take delight in approaching to God; there is no right approaching God but through Christ, and gracious souls take a real delight in this way; but the approaching here is only in an external manner, by the performance of outward duties; and the delight is not in God, and communion with him; but in the service, performed as a work of their own, in which they trust, and in what they expect as the reward of it.

Gill: Isa 58:3 - Wherefore have we fasted, say they, and thou seest not // behold, in the day of your fast you find pleasure // and exact all your labours Wherefore have we fasted, say they, and thou seest not?.... Our fasting; takest no notice of it; expresses no approbation of it, and pleasure in it: t...

Wherefore have we fasted, say they, and thou seest not?.... Our fasting; takest no notice of it; expresses no approbation of it, and pleasure in it: this is put for all religious services, being what was frequently performed under the Old Testament, not only at certain times appointed by the Lord, but on other occasions, and of their own fixing; in which they put their confidence, and often boasted of, Luk 18:12, "wherefore have we afflicted our soul", by fasting, "and thou takest no knowledge?" of that, nor of us, and dost not save us from our enemies, and deliver us from our troubles, and bestow favours on us: they had a high opinion of their own performances, and thought that God must have likewise; and were displeased that he showed no more regard unto them:

behold, in the day of your fast you find pleasure; this, and what follows in the two next verses, are an answer to their questions, and give reasons why the Lord took no more notice of their fasting, or of their services; because they were not done aright, they found their own pleasure in them; not that they indulged to bodily recreations and carnal delights, but they gratified the inward desires of the flesh, malice, envy, and the like; and they pleased themselves with their own duties, and fancied they procured the favour of God by them:

and exact all your labours; of their servants, or their money of their debtors; they grieved and afflicted their debtors, by demanding their debts of them, as Jarchi interprets it; and that in a very rigorous manner, requiring whole and immediate payment; or, as it is usual with establishments, they require an exact conformity to their manner of service, worship, and discipline.

Gill: Isa 58:4 - Behold, ye fast for strife and debate // and to smite with the fist of wickedness // ye shall not fast as ye do this day // to make your voice to be heard on high Behold, ye fast for strife and debate,.... Brawling with their servants for not doing work enough; or quarrelling with their debtors for not paying th...

Behold, ye fast for strife and debate,.... Brawling with their servants for not doing work enough; or quarrelling with their debtors for not paying their debts; or the main of their religion lay in contentions and strifes about words, vain hot disputations about rites and ceremonies in worship, as is well known to have been the case of the reformed churches:

and to smite with the fist of wickedness; their servants or their debtors; or rather it may design the persecution of such whose consciences would not suffer them to receive the doctrines professed; or submit to ordinances as administered; or comply with rites and ceremonies enjoined by the said churches; for which they have smitten their brethren that dissented from them with the fist, or have persecuted them in a violent manner by imprisonment, confiscation of goods, &c.; all which is no other than a fist of wickedness, and highly displeasing to God, and renders all their services unacceptable in his sight; see Mat 24:49,

ye shall not fast as ye do this day; or, "as this day"; after this manner; this is not right:

to make your voice to be heard on high; referring either to their noisy threatening of their servants for not doing their work; or their clamorous demands upon their debtors; or to their loud prayers, joined with their fasting, which they expected to be heard in the highest heaven, but would be mistaken; for such services, attended with the above evils, are not wellpleasing to God.

Gill: Isa 58:5 - Is it such a fast that I have chosen // a day for a man to afflict his soul // is it to bow down his head as a bulrush // and to spread sackcloth and ashes under him // wilt thou call this a fast, and an acceptable day to the Lord Is it such a fast that I have chosen?.... That is, can this be thought to be a fast approved of by me, and acceptable to me, before described, and is ...

Is it such a fast that I have chosen?.... That is, can this be thought to be a fast approved of by me, and acceptable to me, before described, and is as follows:

a day for a man to afflict his soul? only to appoint a certain day, and keep that, by abstaining from bodily food, and so for a short time afflict himself; or only after this manner to afflict himself, and not humble himself for his sins, and abstain from them, and do the duties of justice and charity incumbent on him:

is it to bow down his head as a bulrush; when it is moved with the wind, or bruised, or withered; as if he was greatly depressed and humbled, and very penitent and sorrowful. The Syriac version renders it, "as a hook"; like a fish hook, which is very much bent; so Jarchi interprets the word:

and to spread sackcloth and ashes under him? which were ceremonies used in times of mourning and fasting; sometimes sackcloth was put on their loins, and ashes on their heads; and sometimes these were strewed under them, and they laid down upon their sackcloth, which, being coarse, was uneasy to them, and rolled themselves in ashes, as expressive of their meanness and vileness:

wilt thou call this a fast, and an acceptable day to the Lord? does this deserve the name of a fast? or can it be imagined that such a day so spent, can be agreeable to God? that such persons and services will be accepted of by him? or that hereby sin is atoned for, and God is well pleased, and will show his favour and good will, and have respect to such worshippers of him? no, surely.

Gill: Isa 58:6 - Is not this the fast that I have chosen // to loose the bands of wickedness // to undo the heavy burdens // and to let the oppressed go free // and that ye break every yoke Is not this the fast that I have chosen?.... Which God has appointed, he approves of, and is well pleasing in his sight; these are works and services ...

Is not this the fast that I have chosen?.... Which God has appointed, he approves of, and is well pleasing in his sight; these are works and services more agreeable to him, which follow, without which the rest will be rejected:

to loose the bands of wickedness; which some understand of combinations in courts of judicature to oppress and distress the poor; others of bonds and contracts unjustly made, or rigorously demanded and insisted on, when they cannot be answered; rather of those things with which the consciences of men are bound in religious matters; impositions upon conscience; binding to the use of stinted forms, and to habits in divine worship, which the word of God has not made necessary:

to undo the heavy burdens. The Septuagint render it, "dissolve the obligations of violent contracts"; such as are obtained by violence; so the Arabic version; or by fraud, as the Syriac version, which translates it, bonds of fraud. The Targum is,

"loose the bonds of writings of a depraved judgment;''

all referring it to unjust bonds and contracts in a civil sense: but rather it regards the loosing or freeing men from all obligation to all human prescriptions and precepts; whatever is after the tradition of men, after the rudiments of the world, and not after Christ; so the traditions of the Scribes and Pharisees are called "heavy burdens, grievous to be borne", Mat 23:4 these should not be laid and bound on men's shoulders, but should be done and taken off of them, as well as all penal laws with which they have been enforced:

and to let the oppressed go free; such as have been broken by oppression, not only in their spirits, but in their purses, by mulcts and fines, and confiscation of goods; and who have been cast into prisons, and detained a long time in filthy dungeons; and where many have perished for the sake of religion, even in Protestant countries:

and that ye break every yoke; of church power and tyranny; everything that is not enjoined and authorized by the word of God; every yoke but the yoke of Christ; all human precepts, and obedience to them; all but the commands of Christ, and obedience to them; no other yoke should be put upon the neck of his disciples but his own.

Gill: Isa 58:7 - Is it not to deal thy bread to the hungry // And that thou bring the poor that are cast out to thy house // the poor rebels // when thou seest the naked, that thou cover him // and that thou hide not thyself from thine own flesh Is it not to deal thy bread to the hungry?.... Or "to break" f it, divide it, and communicate it to them; that which is "bread", food fit to eat, whol...

Is it not to deal thy bread to the hungry?.... Or "to break" f it, divide it, and communicate it to them; that which is "bread", food fit to eat, wholesome and nourishing; which is thine, and not another's; which thou hast saved by fasting, and therefore should not be laid up, but given away; and that not to the rich, who need it not, but to the hungry and necessitous: and this may be understood of spiritual bread, of imparting the Gospel to such who are hungering and thirsting after righteousness, which to do is an acceptable service to God; and not to bind and oppress men's consciences with burdensome rites and ceremonies of men's own devising. These are husks, and not bread.

And that thou bring the poor that are cast out to thy house; poor ministers, cast out of the church, cast out of their livings, cast out of their houses, cast out of the land; and other Christian exiles for conscience sake; poor travellers and wanderers, as the Targum, obliged to flee from persecution into foreign countries, and wander about from place to place, having no certain dwelling place; these take into your house, and give them lodging: so some have entertained angels unawares, as Abraham and Lot, as indeed the faithful ministers of Christ are: or,

the poor rebels g; for the word has this signification; such who have been accused and attainted as rebels; who have been charged with being rebels to church and state, though the quiet in the land, and so have been forced to flee and hide themselves; do not be afraid to receive them into your houses, though under such an imputation:

when thou seest the naked, that thou cover him; the naked Christian especially; not entirely so, but one that is thinly clothed, whose clothes are scarce anything but rags, not sufficient to keep him warm, or preserve him from the inclemencies of the weather; put a better garment upon him, to cover him with:

and that thou hide not thyself from thine own flesh; meaning not only those "near akin" h, though more especially them; but such as are in the same neighbourhood, of the same country; and indeed all men are of one blood, and so are the same flesh; and from persons in distress, and especially such as are of the household of faith, of the same religion, that support the same Protestant cause, though differing in some lesser matters, a man should not hide himself, or turn his eyes from, or refuse to relieve them, or treat them with disdain and contempt; see Gal 6:10.

Gill: Isa 58:8 - Then shall thy light break forth as the morning // and thine health shall spring forth speedily // and thy righteousness shall go before thee // and the glory of the Lord shall be thy reward Then shall thy light break forth as the morning,.... Through thick clouds, or the darkness of the night, suddenly, swiftly, irresistibly, and increase...

Then shall thy light break forth as the morning,.... Through thick clouds, or the darkness of the night, suddenly, swiftly, irresistibly, and increase more and more, till it is perfect day. This is to be understood best of temporal and spiritual prosperity, especially the latter, which will attend the churches of the Reformation, when a spirit of persecution is laid aside, and a spirit of love commences, which will be in the Philadelphian church state; and it particularly respects the glorious light of the Gospel, which will break forth very clearly, and shine out in all the world; and the light of joy, peace, and comfort, which will attend it, in the hearts of the Lord's people; see Isa 60:1,

and thine health shall spring forth speedily; as the herbs and grass out of the earth, by clear shining after rain; by which is meant the healthful and sound state of the church in the latter day, when all divisions shall be healed; contentions and animosities cease; sound doctrine preached; the ordinances administered according to their original institution; true discipline restored; and all the parts of worship performed, according to the rule of the divine word; and so the souls of men, under all these means, be in thriving and flourishing circumstances:

and thy righteousness shall go before thee; not the external righteousness of the saints, or works of righteousness done by them; these do not go before them, at least to prepare the way for them into a future state of happiness, but follow after, Rev 14:13, rather the righteousness of Christ imputed to them, and so theirs; or Christ their righteousness, the sun of righteousness, that arises upon them with healing in his wings, and from whom they have the health before mentioned; he goes before his people by way of example, as a guide to direct them, and as the forerunner of them, and whose righteousness will introduce them into the heavenly glory. Though perhaps the meaning here is, that their righteousness, in the latter day glory, shall be very manifest, both their righteousness before God, and before men; which will, as it were, visibly walk before them, make way for them, and protect them; see Isa 60:21,

and the glory of the Lord shall be thy reward, the glorious power and providence of God, preserving his people; or the glorious Lord himself, our Lord Jesus Christ, the brightness of his Father's glory, he, as the word may be rendered, "shall gather thee" i; he gathers his people to himself; he protects and defends them; he takes care of the weak and feeble, and that are straggling behind; and he brings them up, being the reward, and saves them. The phrase denotes a glorious state of the church in the latter day, when the glory of the Lord will be risen on his church, and abide upon it, and upon all that glory there shall be a defence; see Isa 60:1.

Gill: Isa 58:9 - Then shall thou call, and the Lord shall answer // thou shalt cry, and he shall say, here I am // if thou take away from the midst of thee the yoke Then shall thou call, and the Lord shall answer,.... A spirit of grace and supplication will be poured out upon the people of God; they will then pray...

Then shall thou call, and the Lord shall answer,.... A spirit of grace and supplication will be poured out upon the people of God; they will then pray without a form, and call upon the Lord in sincerity and truth, with faith and fervency; and the Lord will hear and answer them, and plentifully bestow his favours on them, so that they will have no reason to complain, as in Isa 58:3,

thou shalt cry, and he shall say, here I am; he will immediately appear to the help and relief of his people; they shall have his presence with them, to comfort and refresh them, to support and supply them, to protect and defend them:

if thou take away from the midst of thee the yoke; of human inventions, doctrines, rites and ceremonies, as in Isa 58:6, "the putting forth of the finger"; pointing at those that could not comply with them, by way of scorn and derision, as puritans, schismatics, &c. and persecuting them for it; and so is the same with smiting with the fist of wickedness, Isa 58:4; when this deriding and persecuting spirit is done away, then, and not till then, will the prayers of a people be heard, though under a profession of religion, and under the Protestant name: and speaking vanity; which also must be taken away, or desisted from; even speaking false doctrines, as the Syriac version; or which profits not, as the Vulgate Latin version; profane and vain babblings, 2Ti 2:14, and threatening words, to such who will not receive them.

Gill: Isa 58:10 - And if thou draw out thy soul to the hungry // and satisfy the afflicted soul // then shall thy light rise in obscurity, and thy darkness be as the noonday And if thou draw out thy soul to the hungry,.... Not only deal out thy bread, but thy soul also, to him; that is, give him food cheerfully, with a goo...

And if thou draw out thy soul to the hungry,.... Not only deal out thy bread, but thy soul also, to him; that is, give him food cheerfully, with a good will, expressing a hearty love and affection for him; do it heartily, as to the Lord; let thy soul go along with it; and this is true of affectionate ministers of the Gospel, who not only impart that, but their own souls also, 1Th 2:8,

and satisfy the afflicted soul; distressed for want of food; not only give it food, but to the full; not only just enough to support life, but to satisfaction; or so as to be filled with good things, or however a sufficiency of them:

then shall thy light rise in obscurity, and thy darkness be as the noonday; in the midst of darkness of affliction, or desertion, the light of prosperity and joy shall spring up, and a dark night of sorrow and distress become a clear day of peace and comfort; see Psa 112:4, at evening time it shall be light, Zec 14:7.

Gill: Isa 58:11 - And the Lord shall guide thee continually // and satisfy thy soul in drought // and make fat thy bones // and thou shalt be like a watered garden // and like a spring of water, whose waters fail not And the Lord shall guide thee continually,.... With his counsel, by his word, and by his Spirit, and that night and day; as he guided the Israelites t...

And the Lord shall guide thee continually,.... With his counsel, by his word, and by his Spirit, and that night and day; as he guided the Israelites through the wilderness with the pillar of cloud by day, and the pillar of fire by night: or, "cause thee to rest" k; from adversity, from persecution; to have spiritual rest in Christ now, and eternal rest hereafter:

and satisfy thy soul in drought; or, "in drynesses" l; in an exceeding dry time; when in a dry and thirsty land; when thirsting after Christ and his grace, Christ and his righteousness; after more knowledge of him, communion with him, and conformity unto him; after the word and ordinances; after the presence of God in them; and after more spiritual light, knowledge, and experience:

and make fat thy bones; with the good report of the Gospel, Pro 15:30 that is, quicken, comfort, refresh, and strengthen the soul, and make it fat and flourishing in spiritual things, by means of Gospel ordinances. The Targum is,

"and shall quicken thy body with life everlasting;''

or give rest to thy bones, as others m:

and thou shalt be like a watered garden; like a "garden", the church of Christ is separated from others, by electing, redeeming, and efficacious grace; and like a "watered" one, watered by the Lord himself, and the dews of his grace, and by the ministry of the word; whereby the plants that are planted in it thrive and flourish, lift up their heads, shoot up and grow, and bring forth fruit:

and like a spring of water, whose waters fail not; as there is in every believer a well of living water springing up unto everlasting life, not of themselves, but from Christ, and which is very abundant, and never fails; so there is in the church a spring of the living waters of Gospel doctrines, and of Gospel ordinances; here runs the river of divine love, which makes glad the city of God; here Christ is the fountain of gardens; and here the Spirit and his graces are communicated; all which remain, and never fail; see Psa 87:7.

Gill: Isa 58:12 - And they that shall be of thee shall build the old waste places // thou shalt raise up the foundations of many generations // and thou shalt be called the repairer of the breach, and the restorer of paths to dwell in And they that shall be of thee shall build the old waste places,.... As the cities in Israel and Judea, which had been long laid waste by the Assyrian...

And they that shall be of thee shall build the old waste places,.... As the cities in Israel and Judea, which had been long laid waste by the Assyrians and Chaldeans, were rebuilt by those of the Jewish nation, who returned from the captivity of Babylon, to which there is at least an allusion; and as the church of God, the tabernacle of David, which was fallen down, and had lain long in ruins, through corruptions in doctrine and worship, to the times of Christ, when the apostles, who were of the Jews, those wise masterbuilders, were instruments of raising it up again, and repairing its ruins: so, in the latter day, "the waste places of the world" n, as the words may be rendered, shall be built by a set of men, that shall be of the church of God, who shall be instruments in his hand of converting many souls, and so of peopling it with Christians; such places as before were desolate, where before there was no preaching of the word, no administration of ordinances, nor any Gospel churches:

thou shalt raise up the foundations of many generations; either such foundations as have been razed up, and lay so for ages past; or raise up such as shall continue for generations to come. It may allude to the raising the foundations of the city and temple of Jerusalem; but rather refers to the founding of churches in Gospel times, which, as it was done in the first times of it by the apostles in the Gentile world, so shall be again in the latter day, which will continue for many ages:

and thou shalt be called the repairer of the breach, and the restorer of paths to dwell in; that is, the church and her builders, that shall be of her, shall be so called; the Jews and Gentiles will be converted in great numbers, and coalesce in the same Gospel church state, and so the breach between them will be repaired. Christians of various denominations, who now break off and separate one from another, will be of the same sentiment and judgment in doctrine and discipline; they shall see eye to eye, and cement together, and all breaches will be made up, and there will be no schism in the body; and they shall dwell together in unity, and walk in the same paths of faith and duty, of truth and holiness; and such who will be the happy instruments of all this will have much honour, and be called by these names.

The Targum is,

"they shall call thee one that confirms the right way, and converts, the ungodly to the law.''

Gill: Isa 58:13 - If thou turn away thy foot from the sabbath // from doing thy pleasure on my holy day // and call the sabbath a delight, the holy of God, and honourable // and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words If thou turn away thy foot from the sabbath,.... From walking and working on that day; or withdrawest thy mind and affections from all worldly things;...

If thou turn away thy foot from the sabbath,.... From walking and working on that day; or withdrawest thy mind and affections from all worldly things; the affections being that to the mind as the feet are to the body, which carry it here and there. The time of worship, under the Gospel dispensation, is here expressed in Old Testament language, as the service of it usually is in prophetic writings; though its proper name is the Lord's day, Rev 1:10, and is here instanced in, and put for all religious institutions and services to be attended unto, and which will be with greater strictness in the times referred to:

from doing thy pleasure on my holy day; that is, if thou turnest away, or dost abstain from doing thine own servile work, the business of thy calling; which may be agreeable for the sake of the profit of it; or from recreations and amusements, which may be lawfully indulged on another day:

and call the sabbath a delight, the holy of God, and honourable; take delight and pleasure in the service of it; in all the duties of religion, private and public, to be observed on that day; in reading and hearing the word, and meditation on it; in prayer, and in attendance on all ordinances; and reckon it as separated for holy use and employment, and on that account honourable; and so have it in high esteem, and desire the return of it, and not think the service of it long and tedious, when enjoyed, and wish it was over: or, "for the Holy One of God, and honourable"; that is, for the sake of Christ, the Holy One of God, in both his natures, and honourable in his person and office; accounting the sabbath a delight, in remembrance of the great work of redemption and salvation wrought out by him:

and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; honour the Lord on that day, by not attending to any secular business, or walking abroad in the fields, to the neglect of private duties or public worship; by not seeking the gratification of the fleshly and sensual part, or indulging to those things which are agreeable to it; and by not speaking such words, or talking of such things, as relate to worldly affairs, or the things of civil life, but walking in the ways of the Lord, doing those things which are well pleasing in his sight, and conversing about spiritual and heavenly things; by such means God is honoured on his own day; and the reverse of this is a dishonouring him. The Jews o make this honour to lie chiefly in wearing other clothes on this day than on a weekday, and not walking as on other days, or talking as on them; yet they allow of thoughts, though not of words, about worldly things.

Gill: Isa 58:14 - Then shalt thou delight thyself in the Lord // and I will cause thee to ride upon the high places of the earth // and feed thee with the heritage of Jacob thy father // for the mouth of the Lord hath spoken it Then shalt thou delight thyself in the Lord,.... In his perfections; in his omnipotence, omniscience, omnipresence, eternity, immutability, holiness, ...

Then shalt thou delight thyself in the Lord,.... In his perfections; in his omnipotence, omniscience, omnipresence, eternity, immutability, holiness, justice, truth, and faithfulness; in his wisdom, love, grace, and mercy, especially as displayed in Christ, and salvation by him; in the relations he stands in to his people, as their covenant God and Father, and in what he is to them, their shield and exceeding great reward, their portion and inheritance; in his works of creation, providence, and grace; in his word, the Gospel, the truths, doctrines, and promises of it; in his ways and worship: in his ordinances and commandments; in communion with him, and with his people; in all which, abundance of delight, pleasure, and satisfaction, is found by those who know him in Christ, have tasted that he is gracious; who have some likeness to him, love him, and are the objects of his love and delight:

and I will cause thee to ride upon the high places of the earth; to live above the world, and to have their conversation in heaven; to be in the utmost safety, and enjoy the greatest plenty, especially of spiritual things: or to be superior to the men of the world, even the highest of them; to have power and authority in the earth, as the saints will have in the latter day; particularly this will be true when the mountain of the Lord's house is established upon the top of the mountains, Isa 2:2,

and feed thee with the heritage of Jacob thy father: the Jewish writers inquire why Jacob is mentioned, and not Abraham nor Isaac; and answer, as in the Talmud p, not Abraham, of whom it is written, "arise, walk through the land in the length of it", &c. Gen 13:17, nor Isaac, of whom it is written, "for unto thee, and to thy seed, will I give all these countries", &c. Gen 26:3, but Jacob, of whom it is written, "and thou shalt spread abroad to the west, and to the east, and to the north, and to the south", &c. Gen 28:14 expressing the larger extent of the inheritance; so Jarchi and Samson account for it; but Kimchi gives a better reason, because the sons of Jacob, and not Ishmael the son of Abraham, nor Esau the son of Isaac, inherited the land of Canaan: but rather the reason is, because he is the father of all true Israelites, who are, as he was, wrestling and prevailing; these the Lord feeds with spiritual provisions here, and glory hereafter; which the good things of the land of Canaan, the inheritance of Jacob and his sons, were a type of: and perhaps this may have respect to the conversion of the Jews, when they shall return to their own land, and enjoy the good things of it, as well as all spiritual blessings:

for the mouth of the Lord hath spoken it; who is faithful to his covenant, true to his word; cannot lie, will never deceive; performs whatsoever he has promised, being able to do it; and therefore it may be depended upon that all this shall be as he has said.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Isa 58:1 Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

NET Notes: Isa 58:2 Heb “ways” (so KJV, NAB, NASB, NIV, NRSV, TEV); NLT “my laws.”

NET Notes: Isa 58:3 Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

NET Notes: Isa 58:4 Heb “and for striking with a sinful fist.”

NET Notes: Isa 58:5 Or “making [their] bed.”

NET Notes: Isa 58:6 Heb “crushed.”

NET Notes: Isa 58:7 Heb “and from your flesh do not hide yourself.”

NET Notes: Isa 58:8 The nation will experience God’s protective presence.

NET Notes: Isa 58:9 Heb “if you.” In the Hebrew text vv. 9b-10 are one long conditional sentence. The protasis (“if” clauses appear in vv. 9b-10a)...

NET Notes: Isa 58:10 Heb “and your darkness [will be] like noonday.”

NET Notes: Isa 58:11 Heb “and your bones he will strengthen.”

NET Notes: Isa 58:12 The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some ha...

NET Notes: Isa 58:13 Heb “and you honor it [by refraining] from accomplishing your ways, from finding your desire and speaking a word.” It is unlikely that the...

NET Notes: Isa 58:14 Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the tr...

Geneva Bible: Isa 58:1 Cry ( a ) aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. ( a ) The Lo...

Geneva Bible: Isa 58:2 Yet they ( b ) seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of...

Geneva Bible: Isa 58:3 ( c ) Why have we fasted, [say they], and thou seest not? [why] have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your f...

Geneva Bible: Isa 58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be ( e )...

Geneva Bible: Isa 58:6 [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye ...

Geneva Bible: Isa 58:7 [Is it] not to deal thy bread to the hungry, and that thou shouldest bring the poor that are cast out to thy house? when thou seest the naked, that th...

Geneva Bible: Isa 58:8 Then shall thy ( h ) light break forth as the morning, and thy health shall spring forth speedily: and thy ( i ) righteousness shall go before thee; t...

Geneva Bible: Isa 58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou shalt take away from the midst of thee the yok...

Geneva Bible: Isa 58:10 And [if] thou shalt ( l ) draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in ( m ) obscurity, and thy darkn...

Geneva Bible: Isa 58:12 And [they that shall be] of thee shall build the old ( n ) waste places: thou shalt raise up the foundations of many generations; and thou shalt be ca...

Geneva Bible: Isa 58:13 If thou shalt ( o ) turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LOR...

buka semua
Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Isa 58:1-2 - --The Holy Spirit had hypocrites of every age in view. Self-love and timid Christians may say, Spare thyself; dislike to the cross and other motives wil...

MHCC: Isa 58:3-12 - --A fast is a day to afflict the soul; if it does not express true sorrow for sin, and does not promote the putting away of sin, it is not a fast. These...

MHCC: Isa 58:13-14 - --The sabbath is a sign between God and his professing people; his appointing it is a sign of his favour to them; and their observing it is a sign of th...

Matthew Henry: Isa 58:1-2 - -- When our Lord Jesus promised to send the Comforter he added, When he shall come he shall convince (Joh 16:7, Joh 16:8); for conviction must prepar...

Matthew Henry: Isa 58:3-7 - -- Here we have, I. The displeasure which these hypocrites conceived against God for not accepting the services which they themselves had a mighty opin...

Matthew Henry: Isa 58:8-12 - -- Here are precious promises for those to feast freely and cheerfully upon by faith who keep the fast that God has chosen; let them know that God will...

Matthew Henry: Isa 58:13-14 - -- Great stress was always laid upon the due observance of the sabbath day, and it was particularly required from the Jews when they were captives in B...

Keil-Delitzsch: Isa 58:1-2 - -- As the last prophecy of the second book contained all the three elements of prophetic addresses - reproach, threat, and promise - so this, the first...

Keil-Delitzsch: Isa 58:3-4 - -- There follow now the words of the work-righteous themselves, who hold up their fasting before the eyes of God, and complain that He takes no notice ...

Keil-Delitzsch: Isa 58:5-7 - -- Whilst the people on the fast-day are carrying on their worldly, selfish, everyday business, the fasting is perverted from a means of divine worship...

Keil-Delitzsch: Isa 58:8-12 - -- The prophet now proceeds to point out the reward of divine grace, which would follow such a fast as this, consisting of self-renouncing, self-sacrif...

Keil-Delitzsch: Isa 58:13-14 - -- The third part of the prophecy now adds to the duties of human love the duty of keeping the Sabbath, together with equally great promises; i.e., it ...

Constable: Isa 56:1--66:24 - --V. Israel's future transformation chs. 56--66 The last major section of Isaiah deals with the necessity of livin...

Constable: Isa 56:1--59:21 - --A. Recognition of human inability chs. 56-59 It is important that God's people demonstrate righteousness...

Constable: Isa 58:1--59:21 - --2. The relationship of righteousness and ritual chs. 58-59 The structure of this section is simi...

Constable: Isa 58:1-14 - --What God wants ch. 58 Again Isaiah presented the folly of simply going through a system ...

Constable: Isa 58:1-5 - --Not false worship 58:1-5 Many of the Israelites were relying on their practice of the Mosaic rites to satisfy God. The true meaning of the rites had n...

Constable: Isa 58:6-14 - --But true worship 58:6-14 Isaiah contrasted God's conception of fasting with that of His people. 58:6 The type of fasting that pleases God is giving up...

Guzik: Isa 58:1-14 - The Blessing of True Worship Isaiah 58 - The Blessing of True Worship A. The LORD exposes the shallow worship of His people. 1. (1-3a) God's people ask: "Why do our prayers...

buka semua
Pendahuluan / Garis Besar

JFB: Isaiah (Pendahuluan Kitab) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Garis Besar) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Pendahuluan Kitab) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 58 (Pendahuluan Pasal) Overview Isa 58:1, The prophet, being sent to reprove hypocrisy, shews the difference between a counterfeit fast and a true; Isa 58:8, He declares...

Poole: Isaiah (Pendahuluan Kitab) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 58 (Pendahuluan Pasal) CHAPTER 58 The Jews’ hypocrisy in their fasts, Isa 58:1-5 . A true fast described, Isa 58:6,7 . Promises to godliness, Isa 58:8-12 ; to the k...

MHCC: Isaiah (Pendahuluan Kitab) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 58 (Pendahuluan Pasal) (Isa 58:1, Isa 58:2) Hypocrisy reproved. (Isa 58:3-12) A counterfeit and a true fast, with promises to real godliness, and. (Isa 58:13, Isa 58:14) T...

Matthew Henry: Isaiah (Pendahuluan Kitab) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 58 (Pendahuluan Pasal) The prophet, in this chapter, has his commission and charge renewed to reprove the sinners in Zion, particularly the hypocrites, to show them their...

Constable: Isaiah (Pendahuluan Kitab) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Garis Besar) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Pendahuluan Kitab) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Pendahuluan Kitab) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 58 (Pendahuluan Pasal) INTRODUCTION TO ISAIAH 58 From the wicked and antichristian party the prophet is bid to turn to the professors of the true religion, and openly, bo...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


TIP #07: Klik ikon untuk mendengarkan pasal yang sedang Anda tampilkan. [SEMUA]
dibuat dalam 0.61 detik
dipersembahkan oleh
bible.org - YLSA