Isaiah 58:5

KJV

Is it such a fast that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast, and an acceptable day to the LORD?

KJV (with Strong's)

Is it such a fast {H6685} that I have chosen {H977}? a day {H3117} for a man {H120} to afflict {H6031} his soul {H5315}? is it to bow down {H3721} his head {H7218} as a bulrush {H100}, and to spread {H3331} sackcloth {H8242} and ashes {H665} under him? wilt thou call {H7121} this {H2088} a fast {H6685}, and an acceptable {H7522} day {H3117} to the LORD {H3068}?

Complete Jewish Bible

"Is this the sort of fast I want, a day when a person mortifies himself? Is the object to hang your head like a reed and spread sackcloth and ashes under yourself? Is this what you call a fast, a day that pleases ADONAI?

Berean Standard Bible

Is this the fast I have chosen: a day for a man to deny himself, to bow his head like a reed, and to spread out sackcloth and ashes? Will you call this a fast and a day acceptable to the LORD?

American Standard Version

Is such the fast that I have chosen? the day for a man to afflict his soul? Is it to bow down his head as a rush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to Jehovah?

Commentary

### SUMMARY
Isaiah 58:5 delivers a profound rhetorical challenge from the Lord, questioning the sincerity and efficacy of the Israelites' outward religious observances, particularly their fasting. It exposes the stark disconnect between their performative acts of humility—such as bowing their heads and donning sackcloth and ashes—and the absence of genuine spiritual transformation or righteous living. The verse underscores God's rejection of mere ritualism, setting the stage for His revelation of what truly constitutes an acceptable and chosen fast: one rooted in justice, compassion, and a heart aligned with His character.

### CONTEXT
* **Literary Context:** This verse is an integral part of God's direct confrontation with Israel in [Isaiah 58](/isaiah/58 "Isaiah 58 - True Fasting and Righteousness"), following their complaint in [Isaiah 58:3](/isaiah/58-3 "Isaiah 58:3 - Israel's Complaint About Unanswered Fasting") that their fasting was going unnoticed by God. The preceding verses establish the people's outward religious zeal, contrasting it sharply with their oppressive social practices. [Isaiah 58:1-2](/isaiah/58-1 "Isaiah 58:1-2 - God's Call to Declare Sins") depict God commanding Isaiah to "cry aloud" and expose the nation's transgressions, even as they "seek me daily" and "delight to know my ways." Verse 5, therefore, serves as the Lord's direct, rhetorical response to their self-righteous questioning, dismantling their superficial understanding of piety before [Isaiah 58:6-12](/isaiah/58-6 "Isaiah 58:6-12 - The True Fast Defined") articulates the true nature of the fast God desires—one characterized by acts of justice, mercy, and restoration.
* **Historical & Cultural Context:** Fasting was a significant religious practice in ancient Israel, often associated with repentance, mourning, seeking God's favor, or preparing for divine revelation. The Day of Atonement ([Leviticus 16:29](/leviticus/16-29 "Leviticus 16:29 - The Day of Atonement")) was a mandatory fast, and others were observed during times of national distress or personal grief. The customs of "afflicting one's soul" (often involving abstaining from food and drink), bowing the head, wearing sackcloth, and sitting in ashes were widely recognized physical expressions of humility, sorrow, and contrition. However, by Isaiah's time, these practices had often devolved into mere external rituals, devoid of the inner spiritual reality they were meant to signify. The prophet critiques a culture where religious performance had become a substitute for genuine righteousness and social justice, highlighting a common pitfall in religious observance across various historical periods.
* **Key Themes:** [Isaiah 58:5](/isaiah/58-5 "Isaiah 58:5 - God's Rejection of Superficial Fasting") powerfully contributes to several overarching themes within Isaiah and the broader prophetic literature. It emphasizes the **contrast between outward ritual and inward reality**, a recurring motif in the prophets who consistently challenged Israel's reliance on ceremonial observances without corresponding ethical behavior (e.g., [Amos 5:21-24](/amos/5-21 "Amos 5:21-24 - God's Rejection of Empty Worship") or [Micah 6:6-8](/micah/6-6 "Micah 6:6-8 - What the Lord Requires")). The verse also highlights the **nature of acceptable worship**, asserting that God values a transformed heart and life of justice and compassion over mere physical displays of piety. Furthermore, it underscores God's **sovereign choice and definition of true holiness**, demonstrating that He alone determines what is "acceptable" in His sight, thereby challenging human-centric or self-serving religious interpretations. This theme of true vs. false worship is foundational to understanding God's covenant relationship with His people throughout the Old Testament.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **fast (Hebrew, _tsôwm'_):** (H6685) Derived from a root meaning "to abstain," this word refers to a period of abstention from food, typically for religious or spiritual purposes. In this context, Isaiah uses it to describe the Israelites' practice, which, while outwardly conforming to the definition of a fast, lacked the true spiritual intent and accompanying righteous action that God desired. The question "Is it such a fast that I have chosen?" directly challenges the people's assumption that their physical abstention automatically constituted a divinely approved act.
* **afflict (Hebrew, _ʻânâh'_):** (H6031) This verb means "to depress," "to humble," or "to abase oneself." When combined with "soul" (_nephesh_), "to afflict his soul" refers to the traditional act of self-denial and humbling oneself before God, particularly associated with fasting on the Day of Atonement. The Lord's rhetorical question implies that while the physical act of humbling was performed, the true spiritual humbling—a broken and contrite spirit leading to changed behavior—was absent.
* **acceptable (Hebrew, _râtsôwn'_):** (H7522) This noun conveys the idea of "delight," "favor," or "good pleasure." When applied to a "day" or an offering, it signifies something that is pleasing to God and receives His approval. The Lord's final rhetorical question, "wilt thou call this a fast, and an acceptable day to the LORD?", is dripping with irony. He challenges their presumption that their superficial fast could ever be considered delightful or pleasing in His eyes, directly contrasting their human assessment with His divine standard of true righteousness.

#### Verse Breakdown
* **"Is it such a fast that I have chosen?"**: This opening rhetorical question immediately sets a tone of divine disapproval. God challenges the very nature and perceived legitimacy of their fasting, implying that their practice, despite its outward form, does not align with His divine will or purpose. The emphasis is on God's choice and standard, not theirs.
* **"a day for a man to afflict his soul?"**: This clause further elaborates on the specific actions involved in their fasting—the traditional practice of self-denial. The question implies that while they were physically humbling themselves ("afflicting his soul"), the spiritual essence of true humility and repentance was missing, rendering the physical act meaningless in God's eyes.
* **"[is it] to bow down his head as a bulrush,"**: This vivid simile describes a physical posture of humility or sorrow. Like a bulrush, which naturally droops or bends, the people were performing an external act of submission. However, the comparison suggests that this bowing was as superficial and involuntary as a plant bending in the wind, lacking genuine inner contrition or intentional submission to God's will.
* **"and to spread sackcloth and ashes [under him]?"**: These were traditional symbols of deep mourning, repentance, and self-abasement in the ancient Near East. Spreading sackcloth and ashes under oneself or sitting in them was a public display of distress and humility. Here, God points to these outward, performative gestures, highlighting that even these extreme acts of self-abasement were insufficient if not accompanied by a transformed heart and righteous living.
* **"wilt thou call this a fast, and an acceptable day to the LORD?"**: This culminating rhetorical question serves as a powerful indictment. It directly challenges the people's perception and designation of their fast as "acceptable" to the Lord. The question implies a resounding "No," revealing the vast chasm between human religious performance and divine requirements for true worship and spiritual discipline. The irony is palpable, as God Himself declares that what they consider acceptable is far from it.

#### Literary Devices
Isaiah 58:5 masterfully employs several **Rhetorical Questions** to convey God's indignation and challenge the people's misguided understanding of worship. The repeated interrogative structure ("Is it such a fast...?", "wilt thou call this a fast...?") is not seeking information but rather forcefully asserting a negative judgment, compelling the audience to confront the emptiness of their practices. The verse also utilizes a striking **Simile** in "to bow down his head as a bulrush." This comparison vividly illustrates the superficiality of their humility; just as a bulrush passively bends, their outward displays of piety were presented as lacking genuine, active, and heartfelt contrition. Furthermore, the entire verse is imbued with **Irony**, particularly in the final question, "wilt thou call this a fast, and an acceptable day to the LORD?" The people believed their actions were pleasing to God, but God's questions reveal the stark opposite, exposing the profound disconnect between their self-perception and divine reality.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 58:5 is a critical theological statement on the nature of true piety, asserting that God prioritizes genuine heart transformation and ethical action over mere ritualistic observance. It challenges the common human tendency to equate outward religious performance with spiritual righteousness, exposing the futility of external displays when divorced from internal integrity and social justice. This passage profoundly influences the biblical understanding of worship, demonstrating that God's delight is not in the mechanics of religious practice but in the character and conduct of His people, particularly their compassion for the vulnerable and their commitment to justice. It serves as a timeless reminder that authentic faith must manifest in tangible acts of love and righteousness, reflecting the very character of God.

* [Psalm 51:16-17](/psalm/51-16 "The Sacrifice God Desires")
* [Hosea 6:6](/hosea/6-6 "Mercy, Not Sacrifice")
* [Matthew 9:13](/matthew/9-13 "Mercy Over Sacrifice")

### REFLECTION AND APPLICATION
Isaiah 58:5 serves as a piercing mirror for contemporary believers, urging us to scrutinize the sincerity and depth of our own spiritual disciplines. It challenges us to move beyond mere outward conformity to religious practices and to cultivate a heart that genuinely seeks God's will and expresses His character in the world. Are our prayers, fasts, Bible studies, or church attendance primarily performative, or do they truly lead to a transformed inner life that overflows into acts of justice, compassion, and love for our neighbors? This verse calls us to a holistic faith where our internal devotion is seamlessly integrated with our external actions, especially in how we engage with the marginalized and oppressed. True worship, according to Isaiah, is not just about what we abstain from, but what we actively embrace: a life of righteousness and sacrificial love that reflects the heart of God.

#### Questions for Reflection
* **In what areas of my spiritual life might I be prioritizing outward appearance over inward transformation?**
* **How does my practice of spiritual disciplines (e.g., prayer, fasting, giving) genuinely lead me to greater compassion and action for others, particularly the vulnerable?**
* **What specific actions can I take this week to ensure my faith is expressed not just in ritual, but in tangible acts of justice and mercy towards those around me?**

### FAQ

**What was wrong with the Israelites' fast in Isaiah 58:5?**

Answer: The problem was not with the act of fasting itself, but with the spirit and behavior accompanying it. The Israelites were performing all the outward rituals of humility—bowing their heads, wearing sackcloth and ashes, afflicting their souls—but their hearts were far from God. Their fasting was a mere performance, a superficial display of piety, while simultaneously they were engaging in injustice, oppression, and self-serving behavior (as detailed in [Isaiah 58:3-4](/isaiah/58-3 "Isaiah 58:3-4 - God's Accusation Against Israel's Fast")). God rejected their fast because it lacked genuine repentance, compassion, and a desire for righteousness. It was a ritual without relationship, a form without power.

**How does this verse define "acceptable" worship to the Lord?**

Answer: While [Isaiah 58:5](/isaiah/58-5 "Isaiah 58:5 - God's Rejection of Superficial Fasting") primarily defines what is *unacceptable* worship (outward ritual without inward transformation), it implicitly points towards what is acceptable. An "acceptable day to the LORD" is not merely one marked by physical self-denial or mournful displays. Instead, as the subsequent verses ([Isaiah 58:6-7](/isaiah/58-6 "Isaiah 58:6-7 - The True Fast Defined")) clarify, true and acceptable worship involves acts of justice, mercy, and compassion: loosing the bonds of wickedness, undoing heavy burdens, letting the oppressed go free, sharing food with the hungry, providing shelter for the poor, and clothing the naked. Acceptable worship is holistic, integrating spiritual discipline with ethical living and social responsibility.

### CHRIST-CENTERED FULFILLMENT
Isaiah 58:5, with its critique of superficial religious practice, finds its ultimate fulfillment and clarification in the person and teachings of Jesus Christ. The Old Testament prophets consistently pointed to the inadequacy of external ritual apart from a transformed heart, and Jesus perfectly embodied and taught this truth. He condemned the hypocrisy of the Pharisees who meticulously observed outward religious laws while neglecting "the weightier matters of the law: justice and mercy and faithfulness" ([Matthew 23:23](/matthew/23-23 "Matthew 23:23 - Woe to the Scribes and Pharisees")). Jesus Himself did not merely "afflict his soul" in a performative sense, but truly humbled Himself, taking "the form of a servant" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")), ultimately offering His life as the perfect, once-for-all sacrifice that truly atoned for sin, something no amount of human fasting or sackcloth could ever achieve ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Christ's Sacrifice Once for All")). His life and death demonstrate that true righteousness is not found in outward displays of piety, but in a radical, self-giving love that fulfills the law and prophets, leading to genuine transformation and a life of service to God and neighbor. Through Christ, we are empowered by the Holy Spirit to live out the "true fast" of [Isaiah 58](/isaiah/58 "Isaiah 58 - True Fasting and Righteousness"), not by our own strength or ritual, but by His grace and indwelling presence.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Zechariah 7:5

Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast unto me, [even] to me?

Daniel 9:3

And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:

Daniel 9:19

O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name.

Isaiah 61:2

To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;

Isaiah 49:8

Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

Esther 4:16

Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which [is] not according to the law: and if I perish, I perish.

Psalms 69:13

¶ But as for me, my prayer [is] unto thee, O LORD, [in] an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.