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Commentary on Isaiah 58 verses 3–7
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.
Do you see, dearly beloved, what true fasting really is? Let us perform this kind and not entertain the facile notion held by many that the essence of fasting lies in going without food till evening. This is not the end in view, but that we should demonstrate, along with abstinence from food, abstinence also from whatever is harmful, and should give close attention to spiritual duties. The person fasting ought to be reserved, peaceful, meek, humble, indifferent to the esteem of this world.
(Verses 6, 7.) Isn't this the fast that I have chosen? To loosen the chains of wickedness, to undo the bands of the yoke, to let the oppressed go free, and to break every yoke? Isn't it to share your bread with the hungry, and to bring the poor who are cast out into your house? When you see the naked, to cover him, and not to hide yourself from your own flesh? Isn't it to deal your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him, and that you not hide yourself from your own flesh? Isn't this the fast that I have chosen?' says the Lord: 'to release the bonds of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke?' Dissolve the bonds of violent obligations. Release the broken ones in remission, and cut off all unjust writings. Break your bread to the hungry, and bring the homeless into your house. If you see someone naked, cover them, and do not despise the members of your own household. After he taught what kind of fasting he disapproves of, he showed what kind he gladly accepts. Dissolve, he says, the bindings of impiety: untie the bundles that weigh down: or as the Septuagint translated more clearly, the bonds of violent obligations, which our people, deceived by the ambiguity of the word, that is, exchanges in certificates, interpreted as transfers. However, it signifies the bundles of documents in which the deceit of lenders is contained, and the poor are oppressed by debt, which is the main cause of revolt in all cities. Therefore, the Roman people occupy neighboring mountains, and there are new records, which the Greeks call 'χρέων ἀποκοπάς'. Therefore, the Prophet does not command that each person should not demand what is owed, especially when it was justly given and justly sought after; otherwise, he would be a supporter of sedition. But where there is unfair surety, where the poor are oppressed by slander: there the bundles of sureties and all the chains of injustice must be broken. Or indeed, this must be said, because it is about fasting, and fasting has affliction and humiliation of the soul: but the affliction of sinners' bodies begs for indulgence. Divine Scripture teaches us to forgive our debtors, so that the Heavenly Father may also forgive us our debts (Mark 11). The ancient history tells that in the year of the Jubilee, which is the true Jubilee, all possessions return to their owners and slaves regain their freedom, and all obligations, commonly known as cautions, become void (Leviticus 25 and 27). If this is commanded in the old Law (Exodus 21), how much more in the Gospel, where everything that is good is multiplied: and not an eye for an eye, or a tooth for a tooth is commanded, but to offer the other cheek to the one who strikes! And so that we know what we have said above: Collect all your debtors, have the creditors written down, and join them with the debtors more clearly: Forgive those who are broken, that is, those who are broken by poverty, whom affliction has afflicted, so that you do not allow them to beg. And break all burdens by which they are oppressed. For which the Seventy translated it more clearly, and cut off all unjust writing: which Symmachus translated: And break all false caution. But it could happen that someone would say, 'I have no debtors, what should I do to observe my fast?' It follows: Break your bread to the hungry. Not many loaves, nor cause poverty, but one loaf. Not the whole loaf itself, but a portion of bread: which if you did not fast, you would eat; so that your fast is not a profit for your purse, but a satisfaction for your soul. And beautifully he added 'your', so that you do not make your alms from robbery: For the redemption of a man's soul is his own treasure (Proverbs 13, 6). And in another place: Honor the Lord with your just labor (Proverbs 3, 9). Certainly if you do not have bread, and there is a great multitude of hungry people, give from what you suffer no harm. In which there are no expenses, bring the homeless, the poor without shelter, into your home. Or as it is said in Hebrew, into the house, so that if you do not have your own, you bring them into a small guesthouse, which you either rent or possess as a favor. If you see someone naked, cover him. And what the Lord said in the Gospel: Whoever has two tunics, let him give one to him who has none (Luke 3, 11). For he did not command that one be torn and divided, as many do for the sake of popular applause, but that the other not be preserved, increasing the precepts of justice, so that he also may say that having handed a cup of cold water has its rewards. And he says 'your' flesh, do not despise it. For every man is our flesh. And according to the Gospel parable, he is called the neighbor who does good to the one who came down from Jerusalem to Jericho and was wounded by robbers (Luke 10). Or certainly according to the Seventy who said: And do not despise the servants of your own seed, let us understand those servants of your own seed, about whom the Apostle also teaches, saying that alms should be done to all, but especially to the servants of faith (Galatians 6). For they are our flesh and our seed, being generated with us by the same parent. To whom the Savior also extended his hand, saying: These are my mother and my brothers, who do the will of my Father (Mark 3, 34, 35). And so that we know that there is one Lord, both of the new and the old Testament, the Lord speaks the same in the Gospel about those who will stand on the right on the day of judgment, saying: Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food. I was thirsty and you gave me drink. I was sick and in prison, and you visited me. I was a stranger and you brought me into your home. And I was naked and you clothed me (Matthew 25, 34-36). And to those who humbly say that they have done nothing for the Lord and Savior, he responds: As long as you have done it to one of the least of my brothers, you have done it to me. According to tropology, we can say: Whoever fasts from all evil and wishes his fast to be respected, not only must turn away from evil, but also do good, so as to break every bond of iniquity by which simple believers are bound by the deceit of heretics. And the Prophet also speaks about the bonds of violent contracts, which he demonstrates in the psalm, saying: But those who go astray in their obligations, the Lord will bring with those who work iniquity (Psalm 125, 5). For all those who are bound by the bonds of heretics, turn away from the Lord; they are like a bull led to the slaughter; and they choose and exchange falsehood for truth. Therefore, let the Ecclesiastical man dismiss and dissolve these kinds of men, who are broken in judgment; and break and tear apart all the writings of heretics, about whom the same Prophet says: Woe to those who write iniquity: for they write malice, stealing the judgment of the poor people of mine (Isaiah 10, 1, 2), so that they do not hold every simple person ensnared by their traps. And when he does this, let him break his bread to the hungry of the Ecclesiastical doctrine, which the Lord also did, giving broken bread to the Apostles, which he left for them in seven baskets and twelve small baskets, not whole as they were in the Law, but crushed and broken in the Gospel, so that they would have something to give to the poor (Matthew 15). When you see those who do not have the warmth of faith, but who freeze outside the Church in the coldness of unbelief, bring them into the house of the Church, and cover them with the robe of incorruption; so that, clothed in Christ's tunic, they do not remain in the graves, as we read of the one who was possessed by a legion of demons, who lived naked among the memorials of the dead. And when you have done this, let your generosity be shown to all, especially to the faithful servants.
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SUMMARY
Isaiah 58:6 presents God's radical redefinition of authentic fasting, shifting the focus from mere ritualistic abstinence to a profound commitment to social justice and liberation. It serves as a divine indictment of superficial piety, challenging those who observe outward religious practices while neglecting the systemic oppression and suffering of the vulnerable. This verse articulates God's chosen fast as one characterized by tangible acts of compassion, the active dismantling of oppressive structures, and the release of those burdened by injustice, thereby inextricably linking genuine worship to ethical conduct and transformative societal engagement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 58:6 employs several potent literary devices to convey its transformative message with force and clarity. The verse commences with a Rhetorical Question ("Is not this the fast that I have chosen?"), which immediately engages the audience and highlights the stark contrast between their current religious practices and God's true desire. This question serves as a powerful setup for the subsequent imperative statements, compelling the listeners to consider the divine alternative. The entire verse is rich in Metaphor, using concrete imagery to represent abstract concepts of oppression and liberation. "Bands of wickedness," "heavy burdens," and "every yoke" are all vivid metaphorical representations of systemic injustice, economic exploitation, and various forms of servitude. The active verbs of "loosing," "undoing," and "breaking" these objects vividly portray the dynamic and active dismantling of these oppressive forces. Furthermore, the verse utilizes extensive Parallelism, particularly Synonymous Parallelism, where successive clauses express similar ideas using different but related imagery ("loose the bands of wickedness" and "undo the heavy burdens"; "let the oppressed go free" and "break every yoke"). This repetition reinforces the central theme of comprehensive liberation and emphasizes the pervasive nature of the justice God demands from His people. The cumulative effect of these devices is a compelling, memorable, and actionable articulation of God's profound heart for social righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 58:6 profoundly reshapes our understanding of spiritual devotion, asserting that true worship is inseparable from ethical action and a robust commitment to justice. It challenges the pervasive notion that piety can be confined to ritualistic observance, positing instead that genuine faith must manifest in tangible efforts to alleviate suffering and dismantle oppression. This verse underscores God's character as a liberator, deeply concerned with the plight of the marginalized and actively calling His people to participate in His redemptive work in the world. It aligns seamlessly with the broader prophetic tradition that consistently critiques religious hypocrisy and demands a holistic faith where righteousness, mercy, and justice are paramount, demonstrating that God's desire for His people's worship is intrinsically tied to their treatment of one another.
REFLECTION AND APPLICATION
Isaiah 58:6 serves as an enduring and urgent challenge to every generation, urging us to deeply examine the authenticity and integrity of our faith and worship. It compels us to move beyond superficial religious practices and engage in a spirituality that actively seeks justice, compassion, and liberation for others. This means not only refraining from acts of oppression ourselves but also actively working to identify and dismantle systems and structures that perpetuate injustice, whether they are economic, social, racial, or political. It calls us to embody God's heart for the vulnerable, advocating for the poor, the exploited, and those whose fundamental human rights are denied. Our prayers, worship, and personal piety are truly pleasing to God when they lead us to concrete actions that reflect His character—actions that "loose the bands of wickedness," "undo heavy burdens," and "let the oppressed go free." This profound verse reminds us that personal devotion and social responsibility are not separate spheres but rather two inextricably linked sides of the same coin, both essential to a vibrant, authentic, and God-honoring faith.
Questions for Reflection
FAQ
What does "the fast that I have chosen" mean in Isaiah 58:6?
Answer: "The fast that I have chosen" refers to the kind of spiritual discipline and lifestyle that genuinely pleases God, in stark contrast to the superficial, self-serving fasting that the people of Israel were practicing. God is not interested in mere outward religious performance (like abstaining from food or observing rituals) if it is disconnected from a heart of justice and compassion. Instead, He desires a "fast" that manifests as active engagement in social righteousness: loosening oppressive bonds, alleviating burdens, freeing the oppressed, and breaking every form of injustice. It's a call for holistic transformation where piety leads directly to ethical action and societal betterment.
How does Isaiah 58:6 relate to modern social justice movements?
Answer: Isaiah 58:6 provides a profound and enduring biblical foundation for modern social justice movements. Its timeless message directly addresses systemic oppression ("bands of wickedness," "every yoke") and the suffering of the marginalized ("heavy burdens," "the oppressed"). It calls believers to active participation in liberation, advocating for those who are exploited, discriminated against, or otherwise held in bondage. The verse implies that true faith necessitates identifying and confronting injustice in all its forms, making it a powerful mandate for Christians to engage in efforts for human rights, economic equity, racial justice, environmental justice, and other forms of societal liberation, seeing these as integral expressions of God's chosen "fast" and a reflection of His own character.
CHRIST-CENTERED FULFILLMENT
Isaiah 58:6 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who perfectly embodies the "fast" God truly desires. He is the one who came not merely to reform social structures, but to "loose the bands of wickedness" and "break every yoke" through His redemptive work on the cross. Jesus Himself proclaimed His mission in terms echoing Isaiah, declaring in Luke 4:18-19 that He was sent "to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed." He bore the "heavy burdens" of humanity's sin, offering His "easy yoke and light burden" to all who are weary and heavy-laden (Matthew 11:28-30). Through His sacrificial death and triumphant resurrection, Christ effectively "broke every yoke" of sin, death, and the condemnation of the law, offering true freedom and spiritual liberation to all who believe (Galatians 5:1). Thus, the justice and liberation called for in Isaiah 58:6 are not just ethical ideals, but a direct reflection of the saving work of Christ, empowering His followers, the Church, to continue His mission of bringing freedom, light, and justice to a broken world (John 8:36).