Verse-by-Verse Bible Commentary
Isaiah 58:1

Clarke's Commentary

CHAPTER LVIII

This elegant chapter contains a severe reproof of the Jews on

account of their vices, particularly their hypocrisy in

practising and relying on outward ceremonies, such as fasting

and bodily humiliation, without true repentance, 1-5.

It then lays down a clear and comprehensive summary of the

duties they owed to their fellow creatures, 6, 7.

Large promises of happiness and prosperity are likewise annexed

to the performance of these duties in a variety of the most

beautiful and striking images, 8-12.

Great temporal and spiritual blessedness of those who keep holy

the Sabbath day, 13, 14.

NOTES ON CHAP. LVIII

Verse Isaiah 58:1. 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?

Bridgeway Bible Commentary

True religion (58:1-14)

The Jews thought they were a righteous people because they carried out the daily rituals required by the law. The prophet is about to show them that in spite of all this they are still sinners. In fact, their attitude towards these rituals is their chief sin (58:1-2).
For example, many practise fasting not because they are truly humble before God, but because they hope God will be impressed with their actions. But at the same time as they fast, they oppress their workers and fight with one another. They act and dress in a way that shows they are fasting, but such fasting is worthless in God’s sight (3-5). God would rather that they cease oppressing others and begin to help the poor and needy (6-7). Only then will he be pleased with them; only then will he accept their worship and answer their prayers (8-9a).
When the people stop treating others with contempt, God will show kindness to them. When they sacrifice their comfort for the sake of those who are ill-treated and hungry, God will bless them. He will give them fresh spiritual life and restore their country to the strength of former days (9b-12). Religious observances are important, but people must carry them out from right motives. Whether practising fasting or keeping the sabbath traditions, the important thing is to honour God, not to seek personal benefit (13-14).

Coffman's Commentaries on the Bible

“Cry aloud, spare not, lift tip thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins. 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 righteous judgments; they delight to draw near unto God. Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find your own pleasure, and exact all your labors.”

“Voice like a trumpet” One would not warn a man that his house was on fire in a soft casual voice. Isaiah was here commanded to deliver this warning in a manner consistent with the urgency of it. We wonder if some of the soothing, casual, and conversational voices of many of our modern preachers should not be more consistent with the urgency of the Divine call to repentance.

Isaiah 58:2 states that Israel were transgressors and sinners “as a nation, etc.,” i.e., “as if they were a nation” that did righteousness and had not forsaken the ordinance of their God. Note the singular “ordinance.” What was it? It was that single fast that God had commanded on the day of Atonement! That is precisely the thing they had omitted in favor of all kinds of fasts proclaimed by their false leaders. God’s further word in Isaiah 58:3 notes that, “In the day of your fast (not mine), ye find your own pleasure, and exact all your labors.” Some have applied this to the exaction imposed upon servants by their masters; but we fail to see how “your labors” can be applied to servants, as they have not been mentioned here. We believe the reference is to all the work and bother that the hypocritical Jews were going about in order to observe their own fast days, while neglecting God’s one sacred fast day on the day of Atonement. Adam Clarke thought the reference meant that, “Some disregarded the most sacred fast (the day of Atonement); but obliged their servants to work all day long (on that day), in numberless cases, having changed the fast day into feast day!” See Footnote No. 15.

Many of the things written about the situation here are in error because they are founded upon the mistake that God is not concerned with anything except social justice. It is very significant here that the very first sin God mentions is their neglecting “God’s ordinance.” Of course, God is also concerned with social justice; but all social justice, in the final analysis, derives from honor paid to the Word of God and the holy worship He has commanded.

Barnes' Notes on the Whole Bible

Cry aloud - Margin, ‘With the throat;’ that is, says Gesenius, with open throat, with full voice coming from the throat and breast; while one who speaks low uses only the lips and tongue 1 Samuel 1:13. The Chaldee here introduces the word prophet, ‘O prophet, cry aloud.’ The Septuagint renders it, ‘Cry with strength.’ (ἐν ἰσχύΐ en ischui).

Spare not - That is, do not spare, or restrain the voice. Let it be full, loud, and strong.

Lift up thy voice like a trumpet - Speak loud and distinct, so that the language of reproof may be heard. The sense is, the people are insensible and stupid. They need something to rouse them to a sense of their guilt. Go and proclaim it so that all may hear. Speak not in whispers; speak not to a part, but speak so earnestly that their attention will be arrested, and so that all shall hear (compare the notes at Isaiah 40:9). “And show my people.” This either refers to the Jewish people in the time of the prophet; or to the same people in their exile in Babylon; or to the people of God after the coming of the Messiah. Vitringa supposes that it refers to the nominally Christian Church when it should have sunk into the sins and formalities of the papacy, and that the direction here is to the true ministers of God to proclaim the sins of a corrupt and degenerate church. The main reason assigned by him for this is, that there is no reference here to the temple, to the sacrifices, or to the idolatry which was the prevailing sin in the time of Manasseh. Rosenmuller, for a similar reason, supposes that it refers to the Jews in Babylon. But it has already been remarked (see the analysis to the chapter), that this reason does not appear to be satisfactory.

It is true that there is no reference here to the temple or to sacrifices, and it may be true that the main sin of the nation in the time of Manasseh was idolatry; but it is also true that formality and hypocrisy were prominent sins, and that these deserved reproof. It is true that while they adhered to the public forms of religion, the heart was not in them; and that while they relied on those forms, and were surprised that the divine favor was not manifested to them on account of their observance, there was a good reason why that favor was witcheld, and it was important that that reason should be stated clearly and fully. It is probable, therefore, that the reference here is to the times of the prophet himself, and that the subject of rebuke is the formality, hypocrisy, and prevalent sins of the reign of Manasseh.

Calvin's Commentary on the Bible

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.” (Psalms 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? (Romans 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, (Isaiah 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.

Smith's Bible Commentary

Chapter 58

Cry aloud, spare not ( Isaiah 58:1 ),

The Lord is commanding now the prophet Isaiah.

lift up thy voice like a trumpet, and show my people their transgressions, and the house of Jacob their sins. Yet they seek me daily ( Isaiah 58:1-2 ),

Now there was a real inconsistency here, because the attendance at the temple worship had not diminished at all. People were still going through outward forms of religion. There was a popular religious movement on the surface, but the heart of the people was still alienated from God. And so there was a combination. They would go to temple and worship God. And yet they were still worshipping their own little idols and still following after their own flesh. And such was the dichotomy that existed then and such is the dichotomy today. There are people who still on the surface acknowledge God. And it's a surface experience, but it hasn't really affected down in their hearts and down in their lives, their way of living. And God was interested in the heart.

Now you remember when Jeremiah who prophesied shortly after Isaiah, and during the time of Jeremiah's prophecy, and we'll be getting into that a couple of weeks now, during the time of Jeremiah's prophecy when Josiah became the king. He was a good king and there was a popular religious movement under Josiah. You might say a revival. Everybody was going back to temple. And so the Lord said to Jeremiah, this young boy, "Now you go down to the temple and cry unto the people as they're going into the temple, saying, 'Trust not in lying vanities saying, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these."'" In other words, God again was crying out against the fact that it was only a surface movement. It wasn't down deep in the hearts of the people a move towards Him. So here God is telling the prophet, "Cry out. Let your voice be like a trumpet. Show My people their transgressions for they seek Me daily."

they 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; and they take delight in approaching God ( Isaiah 58:2 ).

They had a great form of religion. Going to hear, inquiring, "What does God say?" And then they were complaining. They were even fasting, but they were saying to God,

How is it that we have fasted, and you do not see it? we have afflicted our soul, and you haven't taken any acknowledgment of it? ( Isaiah 58:3 )

But the Lord answers them.

Behold, in the day of your fast you find pleasure, and you exact all your labors. Behold, you fast for strife and for 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 ( Isaiah 58:3-4 ).

You're not really fasting to seek God but to prove a point.

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? will you call this a fast, and an acceptable day to the LORD? ( Isaiah 58:5 )

Do you think that I want an outward kind of a thing from you?

Now Jesus said when you fast, don't be like the hypocrites who like to make a big, open kind of a display of their fasting. They get a very mournful face and they don't anoint themselves and all. And they look very gaunt and sad. You say, "Oh, what's the matter, brother?" "Oh, I'm fasting today, brother, you know." "And oh my, isn't he spiritual?" And the Lord says, "Hey, don't do it that way. That's not... I don't want an outward fasting kind of a thing. If you're going to fast, let it be something really of your heart and seeking after Me. Don't let it be to prove a point. Don't let it be to gain an advantage." How many times people are trying to fast just to gain some kind of an advantage with God. Force God to answer my prayer because I'm fasting. If I'm going to afflict my soul and going to fast, let me do it out of a pure motive of just wanting God and more of God in my life. And do it unto God, not in a big display or show. But God said,

This is 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 you break every yoke? Is it not to deal thy bread to the hungry, and that you bring the poor that are cast out to thy house? when you see the naked, that you would cover him; and that thou hide not yourself from your own flesh? Then shall thy light break forth as the morning ( Isaiah 58:6-8 ),

When you really are fasting right, doing what God wants, fasting and doing, God wants you to set free those that are oppressed. To feed those that are hungry. To clothe those that are poor. Take of your substance and really give it to someone else. "Then shall thy light break forth as the morning."

and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall [come behind you] be your rearward. Then shalt 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, the putting forth of the finger, and speaking vanity ( Isaiah 58:8-9 );

So there is a fast that God will honor. And God will be with you. He'll go before you and behind you. He'll answer you when you call. They were fasting, but it was just a formality. And then they were saying, "Well, why doesn't God respond?" And so God answers why He was not responding.

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 shall be as the noonday: 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 ( Isaiah 58:10-11 ).

So the prosperity, the blessing, the glory if you draw out your soul to the hungry and satisfy the afflicted soul.

And they that shall be of thee shall build the old waste places: thou shalt raise up the old foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. 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 the LORD, honorable; and thou shalt honor him, not doing thine own ways, nor finding your own pleasure, nor speaking your own words: Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and to feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it ( Isaiah 58:12-14 ).

So the right way to fast; the wrong way to fast. The right purposes and the wrong purposes. And also it does also follow in the keeping of the sabbath day, the right and the wrong way. "

Dr. Constable's Expository Notes

The transgressions and sins that the Lord called Isaiah to proclaim to His people were so serious that the prophet needed to grab their attention with loud announcements. The name "the house of Jacob" calls attention to the Jacob-like quality of the nation that God would expose, namely: the people’s attempts to manipulate God.

Dr. Constable's Expository Notes

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 not affected their lives. God intended the system of worship He prescribed to illustrate the importance of a heart relationship with Himself that should affect interpersonal relationships. This pericope exposes the superficial attitude of many of God’s people with strong irony.

Gill's Exposition of the Whole Bible

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, Isaiah 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, Revelation 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.

d קרא בגרון "clama in gutture", Pagninus, Montanus; "exclama gutture", Junius Tremellius "exclama pleno gutture", Piscator; "clama pleno gut ture", Cocceius. e T. Bab. Metzia, fol. 33. 2.

Henry's Complete Commentary on the Bible

      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.   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.

      When our Lord Jesus promised to send the Comforter he added, When he shall come he shall convince (John 16:7; John 16:8); for conviction must prepare for comfort, and must also separate between the precious and the vile, and mark out those to whom comfort does not belong. God had appointed this prophet to comfort his people (Isaiah 40:1; Isaiah 40:1); here he appoints him to convince them, and show them their sins.

      I. He must tell them how very bad they really were, Isaiah 58:1; Isaiah 58:1. 1. He must deal faithfully and plainly with them. "Though they are called the people of God and the house of Jacob, though they wear an honourable title and character, by which they are interested in many glorious privileges, yet do not flatter them, but show them their transgressions and their sins, be particular in telling them their faults, what sins are committed among them, which they do not know of, nay, what sins are committed by them which they do not acknowledge to be sins; though in some things they are reformed, let them know that in other things they are still as bad as ever. Show them their transgressions and their sins, that is, all their transgressions in their sins, their sins and all the aggravations of them," Leviticus 16:21. Note, (1.) God sees sin in his people, in the house of Jacob, and is displeased with it. (2.) They are often unapt and unwilling to see their own sins, and need to have them shown them, and to be told, Thus and thus thou hast done. 2. He must be vehement and in good earnest herein, must cry aloud, and not spare, not spare them (not touch them with his reproofs as if he were afraid of hurting them, but search the wound to the bottom, lay it bare to the bone), not spare himself or his own pains, but cry as loud as he can; though he spend his strength and waste his spirits, though he get their ill-will by it and get himself into an ill name, yet he must not spare. He must lift up his voice like a trumpet, to make those hear of their faults that were apt to be deaf when admonition was addressed to them. He must give his reproofs in the most powerful and pressing manner possible, as one who desired to be heeded. The trumpet does not give an uncertain sound, but, though loud and shrill, is intelligible; so must his alarms be, giving them warning of the fatal consequences of sin, Ezekiel 33:3.

      II. He must acknowledge how very good they seemed to be, notwithstanding (Isaiah 58:2; Isaiah 58:2): Yet they seek me daily. When the prophet went about to show them their transgressions they pleaded that they could see no transgressions which they were guilty of; for they were diligent and constant in attending on God's worship--and what more would he have of them? Now,

      1. He owns the matter of fact to be true. As far as hypocrites do that which is good, they shall not be denied the praise of it; let them make their best of it. It is owned that they have a form of godliness. (1.) They go to church, and observe their hours of prayer: They seek me daily; they are very constant in their devotions and never omit them nor suffer any thing to put them by. (2.) They love to hear good preaching; They delight to know my ways, as Herod, who heard John gladly, and the stony ground, that received the seed of the word with joy; it is to them as a lovely song,Ezekiel 33:32. (3.) They seem to take great pleasure in the exercises of religion and to be in their element when they are at their devotions: They delight in approaching to God, not for his sake to whom they approach, but for the sake of some pleasing circumstance, the company, or the festival. (4.) They are inquisitive concerning their duty and seem desirous only to know it, making no question but that then they should do it: They ask of me the ordinances of justice, the rules of piety in the worship of God, the rules of equity in their dealings with men, both which are ordinances of justice. (5.) They appear to the eye of the world as if they made conscience of doing their duty: They are as a nation that did righteousness and forsook not the ordinances of their God; others took them for such, and they themselves pretended to be such. Nothing lay open to view that was a contradiction to their profession, but they seemed to be such as they should be. Note, Men may go a great way towards heaven and yet come short; nay, may go to hell with a good reputation. But,

      2. He intimates that this was so far from being a cover or excuse for their sin that really it was an aggravation of it: "Show them their sins which they go on in notwithstanding their knowledge of good and evil, sin and duty, and the convictions of their consciences concerning them."