TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 58:3–7. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have, I. The displeasure which these hypocrites conceived against God for not accepting the services which they themselves had a mighty opinion of (Isa 58:3): Wherefore have we fasted, say they, and thou seest not? Thus they went in the way of Cain, who was angry at God, and resented it as a gross affront that his offering was not accepted. Having gone about to put a cheat upon God by their external services, here they go about to pick a quarrel with God for not being pleased with their services, as if he had not done fairly or justly by them. Observe, 1. How they boast of themselves, and magnify their own performances: "We have fasted, and afflicted our souls; we have not only sought God daily (Isa 58:2), but have kept some certain times of more solemn devotion." Some think this refers to the yearly fast (which was called the day of atonement), others to their arbitrary occasional fasts. Note, It is common for unhumbled hearts to be proud of their professions of humiliation, as the Pharisee (Luk 18:12), I fast twice in the week. 2. What they expected from their performances. They thought God should take great notice of them, and own himself a debtor to them for their services. Note, It is a common thing for hypocrites, while they perform the external services of religion, to promise themselves that acceptance with God which he has promised only to the sincere; as if they must be accepted of course, or for a compliment. 3. How heinously they take it that God had not put some particular marks of his favour upon them, that he had not immediately delivered them out of their troubles and advanced them to honour and prosperity. They charge God with injustice and partiality, and seem resolved to throw up their religion, and justify themselves in doing so with this, that they had found no profit in praying to God, Job 21:14, Job 21:15; Mal 3:14. Note, Reigning hypocrisy often breaks out in daring impiety and an open contempt and reproach of God and religion for that which the hypocrisy itself must bear all the blame of. Sinners reflect upon religion as a hard and melancholy service, and on which there is nothing to be got by, when really it is owing to themselves that it seems so to them, because they are not sincere in it.
II.The true reason assigned why God did not accept their fastings, nor answer the prayers they made on their fast-days; it was because they did not fast aright - to God, even to him, Zac 7:5. They fasted indeed, but they persisted in their sins, and did not, as the Ninevites, turn every one from his evil way; but in the day of their fast, notwithstanding the professed humiliations and covenants of that day, they went on to find pleasure, that is, to do whatsoever seemed right in their own eyes, lawful or unlawful, quicquid libet, licet - making their inclinations their law; though they seemed to afflict their souls, they still gratified their lusts as much as ever. 1. They were as covetous and unmerciful as ever: "You exact all your labours from your servants, and will neither release them according to the law nor relax the rigour of their servitude." This was their fault before the captivity, Jer 34:8, Jer 34:9. It was no less their fault after their captivity, notwithstanding all their solemn fasts, Neh 5:5. "You exact all your dues, your debts" (so some read it); "you are as rigorous and severe in extorting what you demand from those that are poor as ever you were, though it was at the close of the yearly fast that the release was proclaimed." 2. They were contentious and spiteful (Isa 58:4): Behold, you fast for strife and debate. When they proclaimed a fast to deprecate God's judgments, they pretended to search for those sins which provoked God to threaten them with his judgments, and under that pretence perhaps particular persons were falsely accused, as Naboth in the day of Jezebel's fast, Kg1 21:12. Or the contending parties among them upon those occasions were bitter and severe in their reflections one upon another, one side crying out, "It is owing to you," and the other, "It is owing to you, that our deliverance is not wrought." Thus, instead of judging themselves, which is the proper work of a fast-day, they condemned one another. They fasted for strife, with emulation which should make the most plausible appearance on a fast-day and humour the matter best. Nor was it only tongue-quarrels that were fomented in the times of their fasting, but they came to blows too: You smite with the fist of wickedness. The cruel task-masters beat their servants, and the creditors their insolvent debtors, whom they delivered to the tormentors; they abused poor innocents with wicked hands. Now while they thus continued in sin, in those very sins which were directly contrary to the intention of a fasting day, (1.) God would not allow them the use of such solemnities: "You shall not fast at all if you fast as you do this day, causing your voice to be heard on high, in the heat of your clamours one against another, or in your devotions, which you perform so as to make them to be taken notice of for ostentation. Bring me no more of these empty, noisy, vain oblations," Isa 1:13. Note, Those are justly forbidden the honour of a profession of religion that will not submit to the power of it. (2.) He would not accept of them in the use of them: "You shall not fast, that is, it shall not be looked upon as a fast, nor shall the voice of your prayers on those days be heard on high in heaven." Note, Those that fast and pray, and yet go on in their wicked ways, do but mock God and deceive themselves.
III.Plain instructions given concerning the true nature of a religious fast.
1.In general, a fast is intended,
(1.)For the honouring and pleasing of God. It must be such a performance as he has chosen (Isa 58:5); it must be an acceptable day to the Lord, in the duties of which we must study to approve ourselves to him and obtain his favour, else it is not a fast, else there is nothing done to any purpose.
(2.)For the humbling and abasing of ourselves. A fast is a day to afflict the soul; if it do not express a genuine sorrow for sin, and do not promote a real mortification of sin, it is not a fast; the law of the day of atonement was that on that day they should afflict their souls, Lev 16:29. That must be done on a fast-day which is a real affliction to the soul, as far as it is yet unregenerate and unsanctified, though a real pleasure and advantage to the soul as far as it is itself.
2.It concerns us therefore to enquire, on a fast-day, what it is that will be acceptable to God, and afflictive to our corrupt nature, and tending to its mortification.
(1.)We are here told negatively what is not the fast that God has chosen, and which does not amount to the afflicting of the soul.
[1.]It is not enough to look demure, to put on a grave and melancholy aspect, to bow down the head like a bulrush that is withered and broken: as the hypocrites, that were of a sad countenance, and disfigured their faces, that they might appear unto men to fast, Mat 6:16. Hanging down the head did indeed well enough become the publican, whose heart was truly humbled and broken for sin, and who therefore, in token of that, would not so much as lift up his eyes to heaven (Luk 18:13); but when it was only mimicked, as here, it was justly ridiculed: it is but hanging down the head like a bulrush, which nobody regards or takes any notice of. As the hypocrite's humiliations are but like the hanging down of a bulrush, so his elevations in his hopes are but like the flourishing of a bulrush (Job 8:11, Job 8:12), which, while it is yet in its greenness, withers before any other herb.
[2.]It is not enough to do penance, to mortify the body a little, while the body of sin is untouched. It is not enough for a man to spread sackcloth and ashes under him, which may indeed give him some uneasiness for the present, but will soon be forgotten when he returns to stretch himself upon his beds of ivory, Amo 6:4. Wilt thou call this a fast? No, it is but the shadow and carcase of a fast. Wilt thou call this an acceptable day to the Lord? No, it is so far from being so that the hypocrisy of it is an abomination to him. Note, The shows of religion, though they show ever so fair in the eye of the world, will not be accepted of God without the substance of it.
(2.)We are here told positively what is the fast that God has chosen, what that is which will recommend a fast-day to the divine acceptance, and what is indeed afflicting the soul, that is, crushing and subduing the corrupt nature. It is not afflicting the soul for a day (as some read it, Isa 58:5) that will serve; no, it must be the business of our whole lives. It is here required, [1.] That we be just to those with whom we have dealt hardly. The fast that God has chosen consists in reforming our lives and undoing what we have done amiss (Isa 58:6): To loose the bands of wickedness, the bands which we have wickedly tied, and by which others are bound out from their right or bound down under severe usage. Those which perhaps were at first bands of justice, tying men to pay a due debt, become, when the debt is exacted with rigour from those whom Providence has reduced and emptied, bands of wickedness, and they must be loosed, or they will bring us into bonds of guilt much more terrible. It is to undo the heavy burden laid on the back of the poor servant, under which he is ready to sink. It is to let the oppressed go free from the oppression which makes his life bitter to him. "Let the prisoner for debt that has nothing to pay be discharged, let the vexatious action be quashed, let the servant that is forcibly detained beyond the time of his servitude be released, and thus break every yoke; not only let go those that are wrongfully kept under the yoke, but break the yoke of slavery itself, that it may not serve again another time nor any by made again to serve under it." [2.] That we be charitable to those that stand in need of charity, Isa 58:7. The particulars in the former verse may be taken as acts of charity, that we not only release those whom we have unjustly oppressed - that is justice, but that we contribute to the rescue and ransom of those that are oppressed by others, to the release of captives and the payment of the debts of the poor; but those in this verse are plainly acts of charity. This then is the fast that God has chosen. First, To provide food for those that want it. This is put first, as the most necessary, and which the poor can but a little while live without. It is to break thy bread to the hungry. Observe, "It must be thy bread, that which is honestly got (not that which thou hast robbed others of), the bread which thou thyself hast occasion for, the bread of thy allowance." We must deny ourselves, that we may have to give to him that needeth. "Thy bread which thou hast spared from thyself and thy family, on the fast-day, if that, or the value of it, be not given to the poor, it is the miser's fast, which he makes a hand of; it is fasting for the world, not for God. This is the true fast, to break thy bread to the hungry, not only to give them that which is already broken meat, but to break bread on purpose for them, to give them loaves and not to put them off with scraps." Secondly, To provide lodging for those that want it: It is to take care of the poor that are cast out, that are forced from their dwelling, turned out of house and harbour, are cast out as rebels (so some critics render it), that are attainted, and whom therefore it is highly penal to protect. "If they suffer unjustly, make no difficulty of sheltering them; do not only find out quarters for them and pay for their lodging elsewhere, but, which is a greater act of kindness, bring them to thy own house, make them thy own guests. Be not forgetful to entertain strangers: for though thou mayest not, as some have done, thereby entertain angels, thou mayest entertain Christ himself, who will recompense it in the resurrection of the just. I was a stranger and you took me in." Thirdly, To provide clothing for those that want it: "When thou seest the naked, that thou cover him, both to shelter him from the injuries of the weather and to enable him to appear decently among his neighbours; give him clothes to come to church in, and in these and other instances hide not thyself from thy own flesh." Some understand it more strictly of a man's own kindred and relations: "If those of thy own house and family fall into decay, thou art worse than an infidel if thou dost not provide for them." Ti1 5:8. Others understand it more generally; all that partake of the human nature are to be looked upon as our own flesh, for have we not all one Father? And for this reason we must not hide ourselves from them, not contrive to be out of the way when a poor petitioner enquires for us, not look another way when a moving object of charity and compassion presents itself; let us remember that they are flesh of our flesh and therefore we ought to sympathize with them, and in doing good to them we really do good to our own flesh and spirit too in the issue; for thus we lay up for ourselves a good foundation, a good bond, for the time to come.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 4, 5.) Do not fast as you do to this day, to make your voice heard on high. Is this the kind of fast I have chosen, only a day for people to humble themselves? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Is that what you call a fast, a day acceptable to the Lord? LXX: Why have we fasted,' they say, 'and you have not seen it? Why have we humbled ourselves, and you have not noticed?' And when you have bowed your neck like a circle, and have put sackcloth and ashes under you: do not call this an acceptable fast. He teaches not to reprove fasting itself which he had commanded, but how one should fast: moreover, before he teaches what they should follow, he instructs what they should avoid: That it may be heard, he says, in high places. Do not bring your clamor to prayer, praying in synagogues and corners of the streets, so that you may be seen by men (Matthew 6), and raise your voice on high, and with the Pharisee, who is condemned by the judgment of the Lord, proclaim your fasts and works (Luke 18). Because of these things, the Lord, reproving the prayer of the Pharisees, teaches the disciples how they should pray (Matthew 6). They should enter into the hidden chamber of their hearts, to speak to God alone, who can hear the silence of the heart; so that they may cry out in their hearts, 'Abba, Father' (Romans 8:15); and not make their faces disfigured, but wash with water and anoint their heads with oil. John the Evangelist also writes about this: 'And you have an anointing from the Holy One' (1 John 2:20): that by being anointed, they themselves may become holy. For God does not seek only affliction and humiliation of the soul through injury to the body, as if to twist the body in the manner of a circle and bow the neck, and to walk in sadness. According to what is said in the Psalms: I am afflicted and bowed down to the end; I was mournful all day long (Psalm 37:9). Nor does He seek for one to be clothed in sackcloth and sleep in ashes, as we read of David and Ahab (2 Samuel 3; 1 Kings 21); but that one should do these things along with those that follow. Moreover, the Apostle frequently says that he fasts (2 Corinthians 6 and 11), and the Lord, when he is taken away as a bridegroom from his disciples, teaches them to fast (Matthew 6). And in the Psalms, speaking of repentance, he says: I ate ashes like bread and mixed my drink with tears (Psalm 102:10). And when they were troublesome to me, I put on sackcloth (Psalm 34:13). From this, we learn that these are the things that the Lord wants to be done first, and not to overlook them for anything else.
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Summary
Isaiah 58:4 delivers a scathing divine indictment against the people of Judah, exposing the profound hypocrisy of their religious practices. While outwardly engaging in the spiritual discipline of fasting, their hearts and actions were filled with contention, strife, and even violent injustice. The verse reveals God's utter rejection of such superficial piety, declaring that their self-serving rituals, far from drawing them closer to Him, were instead a barrier preventing their voices from being heard in heaven.
Context
Literary Context
This verse is a pivotal part of God's direct response to the people's complaint in Isaiah 58:3, where they question why God does not acknowledge their fasting and afflicting their souls. God, through Isaiah, immediately exposes the true nature of their fasts, contrasting their self-righteous outward display with their inner corruption and oppressive behavior. Isaiah 58:1-2 sets the stage, with God commanding Isaiah to "cry aloud, spare not" and declare the people's transgressions, even though they appear outwardly religious. Following this verse, Isaiah 58:5-7 provides a stark contrast, outlining God's true expectation for fasting—one that involves justice, compassion, and liberation for the oppressed, rather than self-affliction for personal gain. The entire chapter functions as a powerful critique of ritualism devoid of righteousness.
Historical & Cultural Context
Isaiah prophesied primarily to the kingdom of Judah during the 8th century BCE, a period marked by significant social and moral decay despite outward religious observance. While the exact historical setting for this specific oracle might be debated (some scholars place it in the post-exilic period when temple rituals were re-established), the underlying issue of hypocrisy was perennial. Fasting was a recognized spiritual discipline in ancient Israel, practiced for repentance, mourning, seeking divine intervention, or expressing humility (e.g., 1 Samuel 7:6). However, as seen in other prophetic books, such practices often became mere ritualistic performances, disconnected from the ethical demands of the covenant. The "fist of wickedness" suggests social injustices, oppression of the poor, and internal disputes that plagued society, indicating a profound disconnect between their religious acts and their daily conduct.
Key Themes
The central theme is Hypocritical Piety, where outward religious observance masks inward corruption and injustice. The people's fasting, intended as an act of humility and devotion, is instead perverted into a means of self-assertion and conflict. This highlights the theme of God's Rejection of Superficiality, emphasizing that God values genuine righteousness and a transformed heart over mere ritualistic adherence. Their desire "to make your voice to be heard on high" reveals a misunderstanding of how God truly hears and responds, underscoring the theme that True Worship Requires Righteous Action. The verse implicitly introduces the theme of Social Justice, as their "strife and debate" and "fist of wickedness" stand in direct opposition to the compassionate and just conduct God desires, a theme more fully developed in Isaiah 58:6-7. This passage serves as a timeless warning against the danger of religious performance without ethical integrity, a concept echoed throughout the prophetic literature and later by Jesus himself in passages like Matthew 6:16-18.
Exposition and Analysis
Key Word Analysis
This primitive root means "to cover over (the mouth)," hence, to abstain from food, specifically for religious or spiritual purposes. In this verse, the word is used to describe the very act that the people believe should earn them divine favor, yet it is precisely this act, performed with the wrong motives, that God condemns. The repetition of "fast" underscores the central irony of their practice.
This word, often translated as "contest" or "quarrel," denotes a personal or legal dispute, a contention. Coupled with "debate" (H4683, matstsâh), it paints a picture of a community riddled with internal conflict, arguments, and legal wrangling, directly contradicting the spirit of humility and unity that should accompany true fasting.
Derived from a root meaning "to grasp," this term refers to the clenched hand, a symbol of aggression, violence, or oppression. When combined with "wickedness" (H7562, reshaʻ), it vividly portrays not just verbal contention but active, harmful, and unjust behavior. This imagery powerfully conveys the physical manifestation of their unrighteousness, demonstrating that their fasting was accompanied by acts of social injustice and even physical harm.
Verse Breakdown
"Behold, ye fast for strife and debate,"
This opening clause immediately exposes the perverted motivation behind their religious practice. The "behold" (KJV) serves as an emphatic interjection, drawing attention to a shocking revelation. Their fasting, a discipline meant for humility and seeking God, was instead a catalyst or accompaniment for quarreling, contention, and arguments among themselves. It suggests that their fasts were not leading to self-reflection and reconciliation, but rather exacerbating existing divisions or even being used as a tool in their disputes.
"and to smite with the fist of wickedness:"
This powerful imagery intensifies the indictment, moving beyond mere verbal contention to physical or oppressive actions. "To smite" (H5221, nâkâh) implies striking or beating, and "fist of wickedness" (H106, ʼegrôph + H7562, reshaʻ) vividly portrays aggressive, unjust, and harmful conduct. This indicates that their fasting was not leading to justice and compassion for the vulnerable, but rather was coexisting with, or even fueling, acts of violence, exploitation, or oppression against others.
"ye shall not fast as [ye do this] day,"
This is God's explicit prohibition and rejection of their current mode of fasting. The phrase "as ye do this day" highlights the specific, unacceptable manner of their practice. God is not condemning fasting itself, but rather the hypocritical, self-serving, and unrighteous way in which they were performing it. It's a clear declaration that such a fast is utterly unacceptable in His sight.
"to make your voice to be heard on high."
This final clause reveals the ultimate futility of their misguided efforts. Their intention in fasting was likely to gain God's attention, to have their prayers and petitions ascend to heaven ("on high"). However, because their fasts were marred by strife and wickedness, their voices were effectively silenced in the divine court. God would not listen to prayers offered from hearts and hands engaged in injustice, underscoring the prerequisite of righteousness for genuine communion with Him.
Literary Devices
Isaiah 58:4 employs several potent literary devices to convey its message. Irony is central to the verse, as the very act intended to draw near to God (fasting) is shown to be the source of separation due to the accompanying "strife and debate" and "fist of wickedness." This creates a stark and unsettling paradox, highlighting the profound spiritual disconnect. Imagery is powerfully used, particularly in the phrase "to smite with the fist of wickedness," which evokes a vivid picture of aggressive, unjust behavior, contrasting sharply with the expected humility of a fast. The desire "to make your voice to be heard on high" also employs Imagery, depicting prayer as an ascent to God's dwelling place, yet one that is tragically thwarted. Furthermore, the verse utilizes Contrast by juxtaposing the outward religious performance with the inward moral corruption, emphasizing the chasm between appearance and reality. This rhetorical strategy effectively exposes the profound spiritual hypocrisy within the community.
Theological and Thematic Connections
Isaiah 58:4 profoundly articulates a timeless theological truth: God prioritizes genuine righteousness and a transformed heart over mere external religious observance. This passage underscores that true worship is not compartmentalized but permeates all aspects of life, demanding ethical integrity and social justice. The people's attempt to manipulate God through ritualistic fasting, while simultaneously engaging in strife and wickedness, reveals a fundamental misunderstanding of God's character and the nature of covenant relationship. God desires a people whose actions reflect His justice and mercy, demonstrating that spiritual disciplines are only meaningful when they lead to a life of love for God and neighbor. This principle resonates throughout the Scriptures, emphasizing that inward transformation must precede and inform outward expressions of faith.
Reflection and Application
Isaiah 58:4 serves as a piercing mirror for believers today, challenging us to scrutinize the motives and outcomes of our spiritual disciplines. It forces us to ask: Are our prayers, worship, acts of service, or even our times of fasting truly driven by a sincere desire to honor God and grow in Christlikeness, or are they tainted by hypocrisy, self-interest, or a desire for human recognition? This verse reminds us that God is not impressed by outward show if our hearts are filled with "strife and debate," or if our actions cause harm, injustice, or division. Genuine spirituality must manifest in how we treat others, fostering peace, justice, and compassion rather than conflict and oppression. Our faith should lead to a transformed character that reflects God's own righteousness and love, ensuring that our "voice" is truly heard by a God who delights in truth in the inward being.
Questions for Reflection
FAQ
Why was the people's fasting unacceptable to God?
The people's fasting was unacceptable not because of the act itself, but because of their corrupt motives and unrighteous behavior that accompanied it. Isaiah 58:4 explicitly states they fasted "for strife and debate, and to smite with the fist of wickedness." This means their religious observance was disconnected from, and even contradicted by, their daily lives which were characterized by conflict, injustice, and oppression. God desires genuine repentance and a transformed heart that leads to righteous actions, not mere ritualistic adherence that masks sin. Their fast was a performance, not a pursuit of God, rendering their "voice" unheard "on high."
What does "to smite with the fist of wickedness" mean in this context?
This vivid phrase describes aggressive, violent, or oppressive actions. It goes beyond mere verbal arguments ("strife and debate") to imply physical harm, exploitation, or social injustice. The "fist" symbolizes power used for ill, and "wickedness" (Hebrew reshaʻ) refers to moral wrong or iniquity. In the broader context of Isaiah 58, which calls for justice for the oppressed and vulnerable (e.g., Isaiah 58:6-7), this phrase highlights the stark contrast between their religious piety and their unethical treatment of others, particularly the poor and marginalized. It underscores that their spiritual practices were coexisting with, or even enabling, their unrighteous conduct.
How can we ensure our spiritual practices are genuine and acceptable to God?
To ensure our spiritual practices are genuine and acceptable, we must examine our hearts and motives. As Isaiah 58:4 implies, outward acts are meaningless without inward transformation. True spiritual discipline should lead to humility, love for God and neighbor, and a commitment to justice. This means aligning our actions with our faith, seeking to resolve conflict, pursuing reconciliation, and actively working against injustice. Jesus later emphasized the importance of the heart in passages like Matthew 15:8-9, where he quotes Isaiah, and throughout Matthew 6, where he teaches about practicing righteousness (giving, praying, fasting) without hypocrisy. Our practices should cultivate a character that reflects God's righteousness and compassion, leading to a life that honors Him in every sphere.
Christ-Centered Fulfillment
Isaiah 58:4's indictment against hypocritical fasting finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament prophets consistently exposed the futility of ritual divorced from righteousness, foreshadowing the need for a new covenant where God's law would be written on hearts, not just stone tablets (Jeremiah 31:33). Jesus himself vehemently condemned religious hypocrisy, warning against those who "outwardly appear righteous to people, but inside are full of hypocrisy and lawlessness" (Matthew 23:27-28). He taught that true righteousness must exceed that of the scribes and Pharisees, originating from a transformed heart (Matthew 5:20). Through His perfect life, atoning death, and resurrection, Christ fulfilled the law's demands, providing the only means for humanity to achieve genuine righteousness and reconciliation with God. He became the "Lamb of God who takes away the sin of the world" (John 1:29), making obsolete the need for external rituals as a means of appeasing God. Now, through faith in Him, believers are empowered by the Holy Spirit to offer "spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5), living lives of true worship that are characterized by love, justice, and humility, thereby ensuring that their "voice" is indeed heard "on high" through their Great High Priest and Mediator (Hebrews 4:14-16).