Isaiah · Chapter 58

Verse 1. 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?

Verse 1. Cry aloud — Be faithful, plain, and earnest in thy addresses, remonstrances, reproofs, and exhortations to and among my people; and spare not — Forbear not to speak whatsoever I command thee for their conviction and reformation. Lift up thy voice like a trumpet — Be not afraid to exert thy voice and spend thy strength in this work. Give an alarm which all may hear. Show my people their transgressions — Set their sins, all their sins, before them, in a true point of view, and with all their aggravations, especially the iniquities of their holy things, and the hypocrisy of their religious services, (verse 2,) that they may be brought to true repentance for them.

Verse 1. Cry aloud, spare not; lift up thy voice like a trumpet. It is not doubted by the Jews, nor by St. Jerome, that Isaiah lived to the beginning of Manasseh’s idolatrous reign; nor that he was sawn asunder, while opposing idolatry. Against sins which ruin a nation, the ministers of God must raise their voice, and not keep silence.

1, 2. Cry aloud — Literally, with open, full throat. It is an alarm-cry that is called for, against sins common, indeed, in the prophet’s time, but peculiarly common just as the Messiah’s advent approaches. Spare not — Lay on reproach without stint or reserve. Lift up… like a trumpet — Earnestly show up Jewish iniquities to the extreme end, notwithstanding they pretend to be very religious. They seek me daily — They make ado about it; pretend great delight in justice, as if they were indeed a righteous nation; as if their professed delight in approaching God were real.

V. 2. Yet-They cover all their wickedness with a profession of religion. 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. As-As if they were a righteous people. Forsook-As if they were not guilty of any apostacy from God, or disobedience to God’s precepts. Ask-As if they resolved to observe them. In approaching-In coming to my temple to hear my word, and to offer sacrifices.

Verse 2. Yet 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. And delight to know my ways — That is, either, 1st, They seem to delight to know them, men being often said in Scripture to be or do that which they seem or profess to be or do: or, 2d, They really delight; for there are many men who take some pleasure in knowing God’s will and word, and yet do not conform their lives to them. As a nation that did righteousness — As if they really were a righteous people; and forsook not the ordinance, &c. — As if they were not guilty of any apostacy from God, or neglect of, or disobedience to, his precepts. They ask of me the ordinances of justice — As if they desired and resolved to observe them. They delight — In appearance or reality; in approaching unto God — In coming to my temple to pray to me, receive instruction, or offer sacrifices.

1, 2. Cry aloud — Literally, with open, full throat. It is an alarm-cry that is called for, against sins common, indeed, in the prophet’s time, but peculiarly common just as the Messiah’s advent approaches. Spare not — Lay on reproach without stint or reserve. Lift up… like a trumpet — Earnestly show up Jewish iniquities to the extreme end, notwithstanding they pretend to be very religious. They seek me daily — They make ado about it; pretend great delight in justice, as if they were indeed a righteous nation; as if their professed delight in approaching God were real.

V. 3. Afflicted-Defrauded our appetites with fasting, of which this phrase is used, Leviticus 16:29. Ye find-Either you indulge yourselves in sensuality, as they did, Isaiah 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. 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 rigour, when either the general law of charity, or God’s particular law, commanded the release, or at least the forbearance of them.

Verse 3. Have we adopted our soul— “Have we afflicted our souls”] Twenty-seven MSS. (six ancient) of Dr. Kennicott’s, thirty-six of Deuteronomy Rossi’s, and two of my own, and the old edition of 1488 have the noun in the plural number, wnyvpn 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.

And exact all your labours.] 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.

Verse 3. Wherefore have we fasted, &c. — They complain of hard usage from God; that although they prayed, and fasted, and observed the rest of his ordinances, all which are comprehended under the title of fasting, all their labour was lost, and God neither delivered nor regarded them. Wherefore have we afflicted our soul — Defrauded our appetites with fasting, of which this phrase is used, Leviticus 16:29, and 23:27, 29. Behold, 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, Isaiah 22:12; ye find pleasure, and exact, &c. — Or, as the words may be more significantly rendered, You find wherewithal to please yourselves, and are rigorous in grieving, or burdening, others: that is, You gratify your own passions, especially your covetousness, and you oppress the poor, and so are defective in the duties of justice and charity. By labours may be meant money gotten by labour, and lent to others, either for their need or the lender’s advantage. For labour is often put for the fruit of labour, as Deuteronomy 28:33; Isaiah 45:14. But the Hebrew here, µkybx[, is literally, your griefs, namely, the things which cause griefs, which are grievous and burdensome to others, as either, 1st, Hard service required of servants above their strength, or beyond the time limited by God for their service, of which see Jeremiah 34:13-16: or, 2d, Debts, which they required, either with usury or with rigour and cruelty, when the general law of charity, or God’s particular law, enjoined the release, or, at least, the forbearance of them. See Nehemiah 5:1, 2.

Ver. 3. Wherefore have we fasted? The fasts of the Hebrews were many. Zechariah 7:3. The annual fast was on the tenth day of the seventh month. Leviticus 23:28. But the occasion of this fast, it would seem from ver. 14, was, that certain fortresses or high places were occupied by the Assyrians. After the fast, they expected some special deliverance, but none came. They were still in their sins; they asked mercy of God, without showing mercy to man. They remitted no debts, nor suppressed a single vice, as described in the following chapter; a portrait stained with the foulest crimes.

3, 4. Wherefore have we fasted, (say they,) and thou seest not — They turn to complaining of God. He does not honour their work-righteousness; does not see it; gives it no attention. The answer is, Ye deserve it not. While pretending solemn devotion, ye exact all your labours — Your grievous tasks. (Gesenius.) Ye do all this for gain. Your devotion to me is all hypocrisy. More than this: ye fast for strife — Your fasting and self-imposed inflictions make you no better. All of it, with the spirit you have, renders you contentious. And… smite with the fist of wickedness. Exodus 21:18. Your servants suffer by your fasting. This requires you to be mild, patient to all, and humble before all. Nerves rasped by abstinence should be better under control. Your fasting is an offence “I cannot away with.” Isaiah 1:11-15.

V. 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 quarrelling with your brethren, your servants or debtors, or in contriving mischief against them. Heard-In strife and debate. By way of ostentation.

Verse 4. 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 al [vr resha lo, they seem to have read in their copy yl hm l[ vr 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 a aleph added in their place, in order to make some sort of sense with l [vr. The version of the Septuagint is, kai tuptete tugmaiv tapeinon, ina ti moi nhsteuete as above.

Verses 4, 5. Behold, ye fast for strife — 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 injuring or quarrelling with your brethren, your servants, or debtors, or in contriving mischief against them. Or the meaning is, that “their fasting increased their self-preference, and excited them to fierce controversies or bitter resentments.” And to smite with the fist of wickedness — It was “the cloak of, and commutation for, their exactions and oppressions of the poor, whom they most unjustly smote and abused for not complying in every thing with their inclinations.” — Scott. Ye shall not fast as ye do this day — Such a fast as this I cannot accept of as an act of worship, or bless as a means of grace. To make your voice to be heard on high — In strife and debate, or by way of ostentation. Is it such a fast that I have chosen? — That is, which I approve of, accept, or delight in, because we delight in what we freely choose. A day for a man to afflict his soul — To keep himself low, or to chastise himself by depriving his body of food, as a means to produce inward sorrow for sin, and true humiliation of soul before God. The prophet seems to have delivered this discourse upon, or to have intended it for, some extraordinary day of humiliation, when it was usual for the prophets to give public exhortations to the people. Is it to bow down his head as a bulrush? — Here the prophet notices those external gestures, postures, and signs of penitence, which the Jews of his time, and in after ages, (Matthew 6:16 Matthew

Ver. 4. Behold ye fast for strife, dragging the poor into vexatious suits before the elders.

3, 4. Wherefore have we fasted, (say they,) and thou seest not — They turn to complaining of God. He does not honour their work-righteousness; does not see it; gives it no attention. The answer is, Ye deserve it not. While pretending solemn devotion, ye exact all your labours — Your grievous tasks. (Gesenius.) Ye do all this for gain. Your devotion to me is all hypocrisy. More than this: ye fast for strife — Your fasting and self-imposed inflictions make you no better. All of it, with the spirit you have, renders you contentious. And… smite with the fist of wickedness. Exodus 21:18. Your servants suffer by your fasting. This requires you to be mild, patient to all, and humble before all. Nerves rasped by abstinence should be better under control. Your fasting is an offence “I cannot away with.” Isaiah 1:11-15.

V. 5. Chosen-Approve of, accept, or delight in, by a metonymy, because we delight in what we freely chuse. 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, Leviticus 23:32, or from morning to evening, or for a little time. 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 appearing in it, or, real reformation proceeding from it. Acceptable day-A day that God will approve of.

Verses 4, 5. Behold, ye fast for strife — 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 injuring or quarrelling with your brethren, your servants, or debtors, or in contriving mischief against them. Or the meaning is, that “their fasting increased their self-preference, and excited them to fierce controversies or bitter resentments.” And to smite with the fist of wickedness — It was “the cloak of, and commutation for, their exactions and oppressions of the poor, whom they most unjustly smote and abused for not complying in every thing with their inclinations.” — Scott. Ye shall not fast as ye do this day — Such a fast as this I cannot accept of as an act of worship, or bless as a means of grace. To make your voice to be heard on high — In strife and debate, or by way of ostentation. Is it such a fast that I have chosen? — That is, which I approve of, accept, or delight in, because we delight in what we freely choose. A day for a man to afflict his soul — To keep himself low, or to chastise himself by depriving his body of food, as a means to produce inward sorrow for sin, and true humiliation of soul before God. The prophet seems to have delivered this discourse upon, or to have intended it for, some extraordinary day of humiliation, when it was usual for the prophets to give public exhortations to the people. Is it to bow down his head as a bulrush? — Here the prophet notices those external gestures, postures, and signs of penitence, which the Jews of his time, and in after ages, (Matthew 6:16 Matthew

5-7. Is it such a fast — That is, the one chosen fast which I have appointed through my servant Moses? Only the fast connected with the day of atonement had been thus duly appointed. With this annual great day of atonement were prescribed many and various ceremonial duties, all having symbolic importance, not needful to be here defined. At various times in the history of Israel other fasts were established, especially from the time of the exile onward. With classes of Jews who affected much religiousness, fasting became merely an outward asceticism, and this is what is here condemned. The moral intent of a fast is expressed by the deepest humiliation, penitence, a whole self-surrender to God, heart-felt love for others, and a round of sincerely compassionate acts such as the wants of our fellow men call for. For the lack of these the prophet characterizes the fasting of his times, and of times foreseen far into the future, as dumb show and hypocrisy. The kind of pretended humiliation he condemns does not tend to radical reformation of life. This demands that they should loose the bands of wickedness, and undo heavy burdens: or, in other words, should cease to be unjust to debtors and others. Break every yoke, etc. — That is, the manumission of slaves, (Leviticus 25,) and the cessation of every sort of oppressiveness, etc. See Jeremiah 34:8-22. The kind of character required before God embraces, moreover, forgiveness of enemies, unfeigned sympathy with sufferers, and pure, general beneficence.

V. 6. The bands-The cruel obligations of usury and oppression.

Verse 6. 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!

6:16,) joined with their hypocritical fasts. And to spread sackcloth and ashes under him — The Jews, to express their sorrow, made use of sackcloth and ashes two ways: 1st, Sometimes by putting sackcloth upon their bodies, as 1 Kings 21:27; Psalm 69:11; and casting ashes upon their heads, 2 Samuel 13:19: and, 2d, By spreading sackcloth under them, and lying down upon ashes, Esther 4:3; Job 2:8. The intent of putting on sackcloth was to afflict the body by its unpleasing harshness, and the ashes were meant to represent their own vileness, as being but dust and ashes; and their lying on them to signify that they abhorred and were ashamed of themselves. Wilt thou call this a fast? — Canst thou, upon rational grounds, believe or suppose it to be so? Surely it has nothing in it but the lifeless form, empty shadow, or 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 afflicting themselves by these external rites, for these are elsewhere commanded of God; but that which he condemns is their hypocrisy in separating true humiliation from them, and contenting themselves with using these signs, while they stopped short of the thing signified by them. And an acceptable day to the Lord — A day that God will approve of. Hebrew, ˆwxr µwyw, A day of acceptance, or that will turn to a good account on your behalf.

Verse 6. Is not this the fast that I have chosen? — Or approve, as before, verse 5. Or ought not such a fast to be accompanied with such things as these? He now proceeds to show the concomitants of a true fast; namely, to exercise works of justice and charity. To loose the bands of wickedness — Namely, the cruel obligations of usury and oppression. To undo the heavy burdens — Hebrew, the bundles of the yoke, as in the margin; by which may possibly be intended bundles of writings, acknowledgments, bonds, mortgages, &c., which the usurers had lying by them. The former are thought to relate to unjust and unlawful obligations, extorted by force or fear, which the prophet would have cancelled: this latter, to just debts contracted through poverty and necessity, the rigour whereof he would have abated. And to let the oppressed go free — Those grieved or vexed, whether by the griping of usury or the bonds of slavery, accompanied with cruel usage; or those confined or shut up in prisons; and that ye break every yoke — Namely, which is grievous; that you free your dependants and servants, and all that are under your power, from all sorts of vexations and oppressions.

5-7. Is it such a fast — That is, the one chosen fast which I have appointed through my servant Moses? Only the fast connected with the day of atonement had been thus duly appointed. With this annual great day of atonement were prescribed many and various ceremonial duties, all having symbolic importance, not needful to be here defined. At various times in the history of Israel other fasts were established, especially from the time of the exile onward. With classes of Jews who affected much religiousness, fasting became merely an outward asceticism, and this is what is here condemned. The moral intent of a fast is expressed by the deepest humiliation, penitence, a whole self-surrender to God, heart-felt love for others, and a round of sincerely compassionate acts such as the wants of our fellow men call for. For the lack of these the prophet characterizes the fasting of his times, and of times foreseen far into the future, as dumb show and hypocrisy. The kind of pretended humiliation he condemns does not tend to radical reformation of life. This demands that they should loose the bands of wickedness, and undo heavy burdens: or, in other words, should cease to be unjust to debtors and others. Break every yoke, etc. — That is, the manumission of slaves, (Leviticus 25,) and the cessation of every sort of oppressiveness, etc. See Jeremiah 34:8-22. The kind of character required before God embraces, moreover, forgiveness of enemies, unfeigned sympathy with sufferers, and pure, general beneficence.

V. 7. Cast out-And thereby become wanderers, having no abiding place. To thy house-That thou be hospitable, and make thy house a shelter to them that have none of their own left. Hide not-That seek no occasion to excuse thyself. 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 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.

Verse 7. 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 Isaiah 58:6. That thou bring the poor that are cast out to thy house— “To bring the wandering poor into thy house”] ptwcouv astegouv, Septuagint; egenos vagosque, Vulgate; and Nyljljm metaltelin, Chaldee. They read, instead of מרודים merudim, הנודים hanudim. rm mer is upon a rasure in the Bodleian MS. The same MS. reads htyb bayethah, in domum, “into the house.”—L.

Verse 7. Is it not — Namely, the fast that pleases me. Having shown the evil they were to abstain from in order to keep an acceptable fast, namely, every species of cruelty, he here proceeds to speak of the duty that was required, namely, the exercise of every kind of mercy, as a necessary fruit of true repentance, Daniel 4:27; Luke 19:8. For there are two parts of righteousness toward our neighbour; one, to do wrong to no man; the other, to do good to all: which two must always go together, and never be separated from each other, especially in acts and seasons of humiliation. And, as under the evils here mentioned are comprehended all other evils whatsoever, all which men must abstain from if they would give evidence of true humiliation and godly sorrow, so in the duties here spoken of are comprised all the duties, to the practice of which they ought to apply themselves as the effects of true repentance. To deal — The word srp properly signifies to divide, or to break into parts; thy bread to the hungry — Bread is here put for all things necessary for the support of human life, any or every kind of food. And that thou bring the poor — Those that are not only needy, as to their present condition, but helpless, and utterly unable to support themselves; that are cast out — Forced from their dwellings, deprived of house and harbour by the injustice of the powerful, or by persecution for conscience’ sake, and who are thereby become wanderers, and have no abiding place; to thy house — That thou be hospitable, and make thy house a shelter to them, or provide lodging for them. When thou seest the naked — Those that either have no clothes, or are so poorly clothed that their clothing is not sufficient to preserve them from perishing by cold; that thou cover him — That thou give them raiment suited to these wants, James 2:15, 16. And that thou hide not thyself — That thou not only seek no occasion to excuse thyself, but that, out of compassion, thou apply thyself heartily and speedily to his relief; that thou be not like the priest and Levite, but like the good Samaritan, Luke 10:31-35. From thine own flesh — Some restrain this to our own kindred, but this would confine our charity within too narrow a compass, inasmuch as often, nay, perhaps most commonly, the necessities of others are greater than those of our own relations; neither is it congruous, that the other words here should be taken in the greatest latitude, and this alone be confined within such narrow limits. Our Saviour teaches us to consider every man as our neighbour. And surely 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.

5-7. Is it such a fast — That is, the one chosen fast which I have appointed through my servant Moses? Only the fast connected with the day of atonement had been thus duly appointed. With this annual great day of atonement were prescribed many and various ceremonial duties, all having symbolic importance, not needful to be here defined. At various times in the history of Israel other fasts were established, especially from the time of the exile onward. With classes of Jews who affected much religiousness, fasting became merely an outward asceticism, and this is what is here condemned. The moral intent of a fast is expressed by the deepest humiliation, penitence, a whole self-surrender to God, heart-felt love for others, and a round of sincerely compassionate acts such as the wants of our fellow men call for. For the lack of these the prophet characterizes the fasting of his times, and of times foreseen far into the future, as dumb show and hypocrisy. The kind of pretended humiliation he condemns does not tend to radical reformation of life. This demands that they should loose the bands of wickedness, and undo heavy burdens: or, in other words, should cease to be unjust to debtors and others. Break every yoke, etc. — That is, the manumission of slaves, (Leviticus 25,) and the cessation of every sort of oppressiveness, etc. See Jeremiah 34:8-22. The kind of character required before God embraces, moreover, forgiveness of enemies, unfeigned sympathy with sufferers, and pure, general beneficence.

V. 8. Thy light-Happiness and prosperity. 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. Thy health-Another metaphor to express the same thing. Righteousness-The reward of thy righteousness. Before thee-As the morning-star goes before the sun. The glory-His glorious power and providence. Thy rereward-Thus the angel of his presence secured the Israelites when they came up out of Egypt.

Verse 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 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 w vau, dwbkw vechabod.

Verse 8. Then shall thy light — Matter or cause of rejoicing, break forth as the morning — Arise as certainly and speedily as in the morning the light arises out of darkness. It shall not only appear, but break, or dart itself forth, notwithstanding all obstructions, as the sun breaks and pierces through a cloud. So ready is God to help his people when they are truly humbled! Thus quickly and clearly does salvation break forth upon them! And thy health shall spring forth speedily — The recovery of thy former prosperous condition. Another metaphor to express the same thing. And thy righteousness shall go before thee — To prepare thy way to safety and happiness; ensuring to thee, O my church, the peculiar direction and care of thy God, and the favour and approbation of wise and good men; see Romans 14:17, 18. Or manifold blessings shall be bestowed upon thee, upon all occasions, as the reward of thy righteousness. The glory of the Lord shall be thy rereward — The glorious presence, power, and providence of God shall protect and secure thee. Thus the angel of his presence secured the Israelites when they came up out of Egypt. Or, the meaning may be, A glorious state shall succeed this thy present calamitous condition.

8. The blessings here mentioned follow true obedience. Thy light — Spiritual light, in which the obedient walk, is as the hopeful morning dawn. Health… spring forth — Thy spiritual growth shall be rapid. Thy righteousness — Abstract for the concrete, much as St. Paul uses the word in Romans; sometimes a moral rightness of character, leading one to do what pleases God; sometimes, thy Righteous One, who justifies, shall go before thee.

V. 9. Answer-He will give an effectual demonstration, that he hears thee. Here l am-A phrase that notes a person to be ready at hand to help. Take away-From among you. The yoke-All those pressures and grievances before mentioned. Putting forth-Done by way of scoff, or disdainful insulting. Vanity-Any kind of evil words.

Verses 9, 10. Then shalt thou call, &c. — They made great complaint, verse 3, that God took no notice of their services, which complaint he seems now to refer to, as if he had said, These conditions being observed, call upon me, and thou shalt see I will regard, Psalm 34:15. The Lord shall answer — He will give an effectual demonstration that he hears thee. He shall say, Here I am — A phrase that signifies a person to be ready at hand to help. If thou take away from the midst of thee — From among you; the yoke — All those pressures and grievances before mentioned. The putting forth of the finger — Done by way of scoff, or disdainful insulting; and speaking vanity — Any kind of evil words. Bishop Lowth renders it, “The pointing of the finger, and the injurious speech.” If thou draw out — Open, as when we open a store to satisfy the wants of the needy; thy soul to the hungry — Thy affection, that is, thy pity and compassion, to those in want of the necessaries of life; and satisfy the afflicted soul — With a real, substantial benefit, not contenting thyself with giving him merely kind words. For here the prophet expresses the work that is to be done, as in the former clause the affection wherewith it is to be done; otherwise it would only be what the Apostle James reproves, James 2:15, 16. Then shall thy light rise in obscurity — See on verse 8; and thy darkness be as the noon-day — In the very darkness of the affliction itself, thou shalt have comfort, Psalm 112:4. There it shall be as the morning, still increasing, here as the noon-day, in its zenith, and height of perfection.

9. Then — On ceasing to oppress, and engaging in works of kindness and helpfulness. Call… answer — The one party having the confidence to “call,” and the other both the disposition and legally the power to “answer,” seeing that right actions proceeding from right motives had taken the place of wrong ones.

V. 10. Draw out-Or, open, as when we open a store, to satisfy the wants of the needy. Thy soul-Thy affection, thy pity and compassion. Thy darkness-In the very darkness of the affliction itself thou shalt have comfort.

Verse 10. 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 Ëvpn naphshecha, thy soul, eight MSS. (three ancient) of Kennicott’s and three of Deuteronomy Rossi’s read Ëmjl lachmecha, thy bread; and so the Syriac renders it. The Septuagint express both words, ton arton ek thv yuchv sou, “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.

Verses 9, 10. Then shalt thou call, &c. — They made great complaint, verse 3, that God took no notice of their services, which complaint he seems now to refer to, as if he had said, These conditions being observed, call upon me, and thou shalt see I will regard, Psalm 34:15. The Lord shall answer — He will give an effectual demonstration that he hears thee. He shall say, Here I am — A phrase that signifies a person to be ready at hand to help. If thou take away from the midst of thee — From among you; the yoke — All those pressures and grievances before mentioned. The putting forth of the finger — Done by way of scoff, or disdainful insulting; and speaking vanity — Any kind of evil words. Bishop Lowth renders it, “The pointing of the finger, and the injurious speech.” If thou draw out — Open, as when we open a store to satisfy the wants of the needy; thy soul to the hungry — Thy affection, that is, thy pity and compassion, to those in want of the necessaries of life; and satisfy the afflicted soul — With a real, substantial benefit, not contenting thyself with giving him merely kind words. For here the prophet expresses the work that is to be done, as in the former clause the affection wherewith it is to be done; otherwise it would only be what the Apostle James reproves, James 2:15, 16. Then shall thy light rise in obscurity — See on verse 8; and thy darkness be as the noon-day — In the very darkness of the affliction itself, thou shalt have comfort, Psalm 112:4. There it shall be as the morning, still increasing, here as the noon-day, in its zenith, and height of perfection.

10, 11. If thou draw out thy soul — Not merely imparting needed assistance, but doing heartily the sentiment of verses 7, 8. Readiness to do acts of love to others makes God ready to dispense richly in return. Make fat thy bones — Or, increase thy strength.

V. 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 was to Israel in the wilderness. Satisfy-Thou shalt have plenty, when others are in scarcity. 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 seen, stick out. A garden-If thou relieve the poor, thou shalt never be poor, but as a well-watered garden, always flourishing. 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, that will soon be dried up with drought. Thou shalt be fed with a spring of blessing, that will never fail.

Verse 11. And make fat thy bones— “And he shall renew thy strength”] Chaldæus forte legit Ëtmx[ ãykjy yachaliph otsmathecha; confer cap. xl. 29, 31, et xli. 1.—SECKER. “The Chaldee perhaps read Ëtmx[ ãyljy yachaliph otsmathecha.” The Chaldee has aml[ yyjb yyjy Ëpwgw 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 xyljy 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 favour which it is still farther to be observed that three MSS., instead of Ëytmx[ atsmotheycha, have Ëtmx[ otsmathecha, singular.—L.

Verses 11, 12. And the Lord shall guide thee — Namely, as a shepherd leads his sheep. He adds continually, to show that his conduct and blessing should not be momentary, or of a short continuance, but all along as it was to Israel in the wilderness. And satisfy thy soul in drought — Thou shalt have plenty, when others are in scarcity. And make fat thy bones — 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. Thou shalt be like a garden — If thou relieve the poor, thou shalt never be poor, but as a well-watered garden, always flourishing. Like a spring, whose waters fail not — Hebrew, deceive not, a metaphor which further signifies also the continuance of this flourishing state, that it should not be like a land-flood, or brooks, that are soon dried up with drought. Thou shalt be fed with a spring of blessings, that will never fail. And they of thee — A remnant of thee, or rather, thy posterity, shall build the old waste places — The places which have long lain waste. Bishop Lowth renders it, The ancient ruins. If understood of the Jews returned from Babylon, the meaning is, that they should rebuild Jerusalem and the temple, with the other cities and towns of Judea. The foundations of many generations — Either the foundations that were laid many generations ago, or that should continue for many generations yet to come. And thou shalt be called — That is, deservedly, and to thine honour, the repairer of the breach — Or, breaches; for the word is put here collectively for those breaches which God’s judgments had made among them, by suffering their enemies to demolish their cities and towns, and to destroy their state. The restorer of paths — Those paths that led from city to city, which, being now laid desolate and uninhabited, were grown over with grass and weeds; to dwell in — These accommodations being recovered, their ancient cities might be fit to be re-inhabited. According to Vitringa, who considers the whole of this and the preceding verse as being metaphorical, the meaning is, “That from the city of God, (the spiritual Jerusalem,) flourishing in the manner above described, should go forth, those who should renew and restore the churches long laid waste, as immersed in thick darkness and superstition, and governed by faithless pastors, and so unworthy the name of the churches of God; and who should collect together, erect, and build anew the foundations of those churches; that is, the heads of Christian doctrine delivered by the prophets and apostles, which, though they had retained them in the confession of their faith, they had mixed with heterogeneous doctrines; so that they might be esteemed as wholly subverted and overthrown.”

10, 11. If thou draw out thy soul — Not merely imparting needed assistance, but doing heartily the sentiment of verses 7, 8. Readiness to do acts of love to others makes God ready to dispense richly in return. Make fat thy bones — Or, increase thy strength.

V. 12. They shall be of thee-Thy posterity. Waste places-Cities which have lain long waste; that shall continue for many generations to come. 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. Paths-Those paths that led from city to city, which being now laid desolate, and uninhabited, were grown over with grass, and weeds. To dwell in-These accommodations being recovered, their ancient cities might be fit to be re-inhabited.

Verse 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, and Theodotion.

Verses 11, 12. And the Lord shall guide thee — Namely, as a shepherd leads his sheep. He adds continually, to show that his conduct and blessing should not be momentary, or of a short continuance, but all along as it was to Israel in the wilderness. And satisfy thy soul in drought — Thou shalt have plenty, when others are in scarcity. And make fat thy bones — 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. Thou shalt be like a garden — If thou relieve the poor, thou shalt never be poor, but as a well-watered garden, always flourishing. Like a spring, whose waters fail not — Hebrew, deceive not, a metaphor which further signifies also the continuance of this flourishing state, that it should not be like a land-flood, or brooks, that are soon dried up with drought. Thou shalt be fed with a spring of blessings, that will never fail. And they of thee — A remnant of thee, or rather, thy posterity, shall build the old waste places — The places which have long lain waste. Bishop Lowth renders it, The ancient ruins. If understood of the Jews returned from Babylon, the meaning is, that they should rebuild Jerusalem and the temple, with the other cities and towns of Judea. The foundations of many generations — Either the foundations that were laid many generations ago, or that should continue for many generations yet to come. And thou shalt be called — That is, deservedly, and to thine honour, the repairer of the breach — Or, breaches; for the word is put here collectively for those breaches which God’s judgments had made among them, by suffering their enemies to demolish their cities and towns, and to destroy their state. The restorer of paths — Those paths that led from city to city, which, being now laid desolate and uninhabited, were grown over with grass and weeds; to dwell in — These accommodations being recovered, their ancient cities might be fit to be re-inhabited. According to Vitringa, who considers the whole of this and the preceding verse as being metaphorical, the meaning is, “That from the city of God, (the spiritual Jerusalem,) flourishing in the manner above described, should go forth, those who should renew and restore the churches long laid waste, as immersed in thick darkness and superstition, and governed by faithless pastors, and so unworthy the name of the churches of God; and who should collect together, erect, and build anew the foundations of those churches; that is, the heads of Christian doctrine delivered by the prophets and apostles, which, though they had retained them in the confession of their faith, they had mixed with heterogeneous doctrines; so that they might be esteemed as wholly subverted and overthrown.”

12. Build the old waste places — The beautiful figures used here are unsurpassable. The prose of it is, Thy children or posterity shall inherit your renewed character, and build up Zion in the far future, and in and through them, thyself shall be called the repairer of the breach, so fearfully made in the spiritual Zion. The restorer of paths — That is, the old paths. Jeremiah 6:16. To dwell in — The figure relates, most likely, to the demoralized Jerusalem which, on the return from Babylon, is to be rebuilt, and its streets and walks restored.

V. 13. If-If thou take no unnecessary journeys, or do any servile works on the sabbath-day. A delight-Performing the duties of it with chearfulness, delighting in the ordinances of it. Holy-Dedicated to God, consecrated to his service.

Verse 13. 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!

From doing thy pleasure] The Septuagint, Syriac, and Chaldee, for twc[ asoth, manifestly express twc[m measoth. So likewise a MS. has it, but with the omission of the words Ëlgr tbv shabbath raglecha.—L. The holy of the Lord— “And the holy feast of JEHOVAH”] Twenty-eight MSS. (seven ancient) add the conjunction w vau, vwdqlw 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, Isaiah 58:9, אונ ודבר vedabar aven, vain words; that is, profane, impious, injurious, &c.

“The additional epithet seems unnecessary; the Vulgate and Syriac have it not; and the sense is good without it; two ways, first by taking rbdw vedabar for a noun, and rbd 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 m mem to have been continued from the verb awxmm mimmetso to the verb rbdw vedabber immediately following; and rendering,—

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

But the first seems the easier rendering.”—Dr. JUBB.

Verse 13. If thou turn away — If thou take no unnecessary journeys, nor do any servile works on the sabbath day; or, metaphorically, if thou keep thy mind and affections disengaged, and free from secular cares and concerns, and restrain thyself from whatever might profane it; from doing thy pleasure on my holy day — From taking the liberty of doing what thou pleasest, without the control and restraint of conscience and the law of God; or from indulging thyself in the pleasures of sense and carnal delights; and call the sabbath a delight — Not looking on the duties of it as a burden and drudgery, but performing them with cheerfulness, and delighting in all its ordinances and services; the holy of the Lord — Or, to the Lord, that is, dedicated to him, consecrated to his service; honourable — Namely, the chief of days, worthy of all honour, and therefore honourable because holy: and shalt honour him — That is, The Lord, whose day it is; not doing thine own ways — Or works, or pursuing thy usual course of life, or thy worldly business; nor speaking thine own words — The words that are thine own, in opposition to what God commands to be spoken; words proceeding from the corruption of human nature, or the vanity of the human mind; or, not speaking words unsuitable to the work of the day, tending neither to thy edification nor comfort.

Ver. 13. Nor finding thine own pleasure, on that holy day. The Jews were allowed to walk about a mile from the gate of the city; walks within the city appear nowhere to have been counted. This was thought sufficient for health; and health is the plea of London for crowding teagardens and publichouses; but teagardens and alehouses are the ruin of health, and the destruction of virtue. The liberal principle is there in full operation. They are sanctioned places of revolt, against the bible, against the church, and against the throne. Country girls come up to town to improve their condition, or otherwise, are on going home in an evening pushed into certain houses, and are ruined. Some of those cases have been exposed at the Old Bailey; and it is painful to add, that those authorities which reject all public enactments for the better observance of the sabbath, and who prefer travelling on that day, may see their error when it is too late. The sanctity of the sabbath in abstaining from all labour, and attending to the public duties of devotion, has a connection with national independence. “I will cause thee to ride upon the high places of the land.” Habakkuk 3:18. Thy garrisons shall not be occupied by Assyrian troops. See on Ezekiel 20., and Genesis 2.

13, 14. To the foregoing duties of love is added the duty of sabbath observance. See Isaiah 54:2, 4. For preserving the unity of a theocratic nation this was a vital duty. It is singled out here from other commands (Exodus 20) to represent the whole first table of the decalogue. If thou turn away thy foot — Namely, from walking in its usual paths — from pursuing its customary avocations. From doing thy pleasure — That in which thou usually delightest, and lovest. A lesson of self-denial for God’s sake. And call the sabbath a delight — Under the Old Testament dispensation, the holy observance of the weekly “sabbath” was one of the most significant marks of a God-fearing people. Such, and none else, would term the “sabbath a delight.” To the irreligious it would, because of its largely enforced abstinence from mere secular pursuits, be a day of weariness rather than of delight. Cause thee to ride upon the high places of the earth — “High places” stand for security: hence, fortresses were usually built on elevated ground. Metaphorically, then, the expression denotes a position of safety and honour. To such exaltation would God raise his people, if trustful in him, and honouring his holy laws.

V. 14. In the Lord-In his goodness and faithfulness to thee, and in the assurance of his love and favour. To ride-Thou shalt be above the reach of danger. Feed thee-Thou shalt enjoy the good of the land of Canaan, which God promised as an heritage to Jacob, and his seed, Genesis 35:12.

Verse 14. 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.

ISAIAH

Verse 14. Then shalt thou delight thyself in the Lord — This refers to the preceding verse, as if he had said, If thou wilt delight thyself in the sabbath, then thou shalt delight in the God of the sabbath, namely, in his goodness and faithfulness to thee, and in the assurance of his love and favour. I will cause thee to ride, &c. — Thou shalt be above the reach of danger. And feed thee with the heritage of Jacob — Thou shalt enjoy the good of the land of Canaan, which God promised as a heritage to Jacob and his seed, Genesis 35:12. Or, figuratively understood, thou shalt enjoy temporal as well as spiritual blessings. The Lord will withhold from thee no manner of thing which he sees to be for thy prosperity and happiness. For the mouth of the Lord hath spoken it — The promise is sure, and shall infallibly be fulfilled, having proceeded from the mouth of him who cannot lie.

13, 14. To the foregoing duties of love is added the duty of sabbath observance. See Isaiah 54:2, 4. For preserving the unity of a theocratic nation this was a vital duty. It is singled out here from other commands (Exodus 20) to represent the whole first table of the decalogue. If thou turn away thy foot — Namely, from walking in its usual paths — from pursuing its customary avocations. From doing thy pleasure — That in which thou usually delightest, and lovest. A lesson of self-denial for God’s sake. And call the sabbath a delight — Under the Old Testament dispensation, the holy observance of the weekly “sabbath” was one of the most significant marks of a God-fearing people. Such, and none else, would term the “sabbath a delight.” To the irreligious it would, because of its largely enforced abstinence from mere secular pursuits, be a day of weariness rather than of delight. Cause thee to ride upon the high places of the earth — “High places” stand for security: hence, fortresses were usually built on elevated ground. Metaphorically, then, the expression denotes a position of safety and honour. To such exaltation would God raise his people, if trustful in him, and honouring his holy laws.