Verse-by-Verse Bible Commentary
Isaiah 58:2

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

Yet they seek me daily - The whole description here is appropriate to the character of formalists and hypocrites; and the idea is, that public worship by sacrifice was celebrated daily in the temple, and was not intermitted. It is not improbable also that they kept up the regular daily service in their dwellings.

And delight to know my ways - Probably this means, they profess to delight to know the ways of God; that is, his commands, truths, and requirements. A hypocrite has no real delight in the service of God, or in his truth, but it is true at the same time that there may be a great deal of professed interest in religion. There may be a great deal of busy and bustling solicitude about the order of religious services; the external organization of the church; the ranks of the clergy; and the claims of a liturgy. There may be much pleasure in theological discussion; in the metaphysics of theology; in the defense of what is deemed orthodoxy. There may be much pleasure in the mere music of devotion. There may be pleasure in the voice of a preacher, and in the power of his arguments. And there may be much pleasure in the advancement of the denomination to which we are attached; the conversion of people not from sin, but from a side opposite to us; and not to holiness and to God, but to our party and denomination. True delight in religion is in religion itself; in the service of God as such, and because it is holy. It is not mere pleasure in creeds, and liturgies, and theological discussions, and in the triumph of our cause, nor even in the triumph of Christianity as a mere party measure; but it is delight in God as he is, in his holy service, and in his truth.

As a nation that did righteousness - As a people would do who really loved the ways of righteousness.

They ask of me the ordinances of justice - Their priests and prophets consult about the laws and institutions of religion, as if they were really afraid of violating the divine commands. At the same time that they are full of oppression, strife, and wickedness, they are scrupulously careful about violating any of the commands pertaining to the rites of religion. The same people were subsequently so conscientious that they did not dare to enter the judgment-hall of Pilate lest they should disqualify themselves from partaking of the Passover, at the same time that they were meditating the death of their own Messiah, and were actually engaged in a plot to secure his crucifixion! John 19:28. It is often the case that hypocrites are most scrupulous and conscientious about forms just as they are meditating some plan of enormous guilt, and accomplishing some scheme of deep depravity.

They take delight in approaching to God - There is a pleasure which even a hypocrite has in the services of religion, and we should not conclude that because we find pleasure in prayer and praise, that therefore we are truly pious. Our pleasure may arise from a great many other sources than any just views of God or of his truth, or an evidence that we have that we are his friends.

Calvin's Commentary on the Bible

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. (Genesis 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.

(118) “They consult the priests and prophets as to those laws and statutes about which there is any uncertainty, as if they were afraid of breaking the commandments of God through ignorance. ­ Rosenmuller.

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

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.

Dr. Constable's Expository Notes

Even though the Israelites sinned, they sought the Lord constantly and inquired concerning His ways. They claimed to be a righteous people who had observed the Mosaic Law carefully. They asked God for justice, and they delighted in the thought that He was near them.

Gill's Exposition of the Whole Bible

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

Ezekiel 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 Luke 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.

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."