Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins.
God tells the prophet to shout, and the order is blunt: name the sins of the people who count themselves His own. That raises two questions — why such religious people needed the shout, and what it was meant to produce.
This verse opens the last part of Isaiah. One writer sums up what that part does: it appeals to the people, and it promises what God will do for them.
What we have now is a sequel, or appendix. It is moral argument and appeal to the people, together with a clear revelation that Jehovah will step in and settle them in glory and blessing… The state of the Jews at that time called for this uncovering of their sins.
Modern readers often assume a prophet's business is the future. Commentary on the prophetic office puts the emphasis elsewhere, and cites this very verse as the sample text.
The prophet's main work was not to predict future events. It was to speak for God, and to call the people back to a true judgment of their ways. We do indeed get most wonderful and glorious predictions… above all, the kingdom of Christ our Lord. But behind all these pictures of glory lies a dark background: the constant witness to the people about their sin, and solemn threats of coming judgment.
Obeying this command was never going to be pleasant. One writer names the cost, then draws a line straight to preaching today.
To accuse the house of Jacob loudly and forcefully of their transgressions and sins was no pleasant task. It would meet resentment and anger. The same thing however is necessary in connection with the Gospel today. In the letter to the Romans, Paul does not explain the Gospel until he has first laid bare the sinfulness of all mankind… When Paul spoke with Felix in private, "he reasoned about righteousness and self-control and the coming judgment," so much so that Felix trembled. We think preachers today have far too often missed this solemn note.
The people God names here are not pagans. They are temple-goers. That is what made the loud cry necessary.
Verses 2 and 3 show why such a testimony of conviction was so needed, and it is needed today for the same reason. A round of religious duties was covering up the sins of the people. They went up to the temple, seeming to seek God. They delighted in knowing God's ways, in keeping His ordinances, in fasting and denying themselves. Were not all these outward things enough? Were they not praiseworthy?
God refuses to accept what lies under that surface. Kelly locates the fault: not in staying away from worship, but in a lack of truth inside the worshipper.
Jehovah then deals with the great hypocrisy of this people in their holy things… Nothing of this sort could please Jehovah. He wants truth in the inward parts, and what is fair and good in the sight of all men. Empty, fruitless religion is detestable in His eyes. It forces Him to judge them, since He cannot approve their sin.
A trumpet is not a whisper. It is meant to wake people. One writer sees this shout aimed at a people asleep, and points to what God promises when they wake.
The professing people of God—the Jews—were asleep, "in darkness", and "as dead men". To them God says through the prophet, "Cry aloud; do not hold back; lift up your voice like a trumpet." This urgent call aims at a right moral and practical condition. "Then," we read, "shall your light break forth like the dawn," and then "shall your light rise in the darkness and your gloom be as the noonday."
Another writer uses the same trumpet image of Timothy, and separates the servant's duty from the results.
As God's watchman, he was to keep the trumpet of testimony at his lips, and to sound no uncertain note, whether people listened or not. He was not responsible for the effect of the testimony… His sole concern was to be faithful.
- Cry — Isaiah's last section opens with moral argument and appeal, because the nation's state called for God to uncover its sins.
- Trumpet — the sound is loud on purpose. The servant's job is a clear note; the outcome is God's business.
- Mirror — a prophet's main work is to make people judge their own ways. The bright predictions sit against that dark background.
- Mask — temple-going, fasting and delight in God's ways were covering the sin underneath. God wants truth inside, and He must judge hollow religion.
- Morning — the shout is not the end. It aims at a changed life, and to that God promises light like the dawn and gloom turned to noonday.
Yet they seek me daily, and delight to know my ways, as a nation that doeth righteousness, and hath not forsaken the ordinance of their God; they ask of me the ordinances of righteousness, they take delight in approaching to God
Isaiah 58 opens a new section of the prophecy. It exposes the sins of a people who look, on the surface, like model worshippers. Verse 2 paints that surface. Then two small words, "as if," undo the whole picture.
Chapter 57 closed one part of God's case against His people. What starts here is a fresh appeal — and it holds out a promise too.
Isaiah 58. The pleading with the ungodly starts again. That is because chapter 57 closes one section — their false and formal self-righteousness judged. If there were a true and upright return of heart to righteousness and God's ways, blessing would flow in like a river. Jehovah's blessing would rest on His people.
Each thing this verse lists is good in itself. One writer shows what those duties were being used for — then and now.
Verses 2 and 3 reveal why such a testimony of conviction was so needed, and for the same reason it is needed today. The people's sins were being covered up with a round of religious duties. They were going up to the temple, apparently seeking God. They took delight in knowing God's ways, in keeping His ordinances, and in fasting and afflicting their souls. Were not all these outward things enough, and to be commended?
The charge against them is not that they neglected worship. It is that God will not accept worship that stops at the outside.
Jehovah then deals with the extreme hypocrisy of this people in their holy things. It was not that they failed to come to His temple; they even professed delight in His ordinances, and fasted and afflicted their souls. In vain! … Nothing of the kind could be acceptable to Jehovah. He will have truth in the inward parts, along with things fair and good in the sight of all men. Hollow and barren religiousness is detestable in His eyes. It forces Him to judge them if He cannot approve their sin.
Their own complaint — that God took no notice — shows they thought their fasting counted with Him. But whose was it really?
No. Whether they fasted or ate and drank, they did it for themselves and to themselves. God and His claims were nowhere in their thoughts. It is a striking illustration of how far a man can go in deceiving himself through religious observances. A similar case appears in the prophet Isaiah. The Jews of his day had complained, "Why have we fasted, and you see it not? Why have we humbled ourselves, and you take no knowledge of it?" They had wrongly imagined that they were commending themselves to the Lord by their mournful ceremonies. But the prophet's solemn answer strips them of their illusions.
The same failure showed up again centuries later, in the days of Jesus.
In Isaiah's day the people of Judah kept up an outward regard for the law of Moses and for the worship of God. But they had no inward reverence for Jehovah Himself. In the Lord's day it was the same with the people again. Their house was swept of idols and decorated with "pious" deeds, but it was an empty shrine. Though God was on their tongues, He was not in their thoughts. How could the lip-service of the Pharisees, or the eye-service of those who please men, be acceptable to Him? He does not look on the outward appearance; He judges the heart.
So what does God count as valuable?
Merely outward religious observances have no value in the sight of God. He wants reality: a heart that is true before Him, and a life that gives Him pleasure.
- Seeking. They sought God daily and enjoyed knowing His ways. The problem was never a lack of religious activity.
- Seeming. They acted as if they were a nation that did righteousness. The duties covered their sins instead of showing a changed heart.
- Self-deception. They worshipped for themselves and to themselves, not for God. The prophet's answer strips that illusion away.
- Standard. God will have truth in the inward parts. He does not look on the outward appearance; He judges the heart.
- Solution. Not fewer observances but a true, upright return of heart. Where that happens, blessing flows in like a river.
-- Wherefore have we fasted, and thou seest not; have afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find what pleaseth [you], and exact all your labours.
The people put a question to God. Why has He not noticed their fasting? His answer does not deny that they fasted — it describes what else filled that same day.
The charge in this chapter is not aimed at people who had abandoned religion. The verses just before the complaint show a nation busy with God's ways. One writer asks whether that should have been enough.
Verses 2 and 3 show why such a strong word of conviction was so needed. It is needed today for exactly the same reason. A round of religious duties was covering up the sins of the people. They were going up to the temple, apparently seeking God. They took delight in knowing God's ways and in keeping His rules. They fasted and afflicted their souls. Were not all these outward things enough? Did they not deserve praise?
They believed their fasting had put them in God's good books. The prophet's answer takes that belief apart.
It is a striking illustration of how far a man may go in self-deception in religious observances… They had imagined, with no ground for it, that their mournful ceremonies were commending them to the Lord. But the prophet's solemn answer strips them of their illusions.
God's reply names two things that filled the same day. They looked after their own pleasure. And they treated their workers harshly. Older translations read "exact all your labours"; the ESV has "oppress all your workers."
Yet these were only a mask. Take the mask away, and what was underneath? Verses 3 to 5 show us what was underneath. Their "fast" was really a time of pleasure. They demanded what was owed them, quarrelled, argued and ill-treated others. Yet they bowed their heads in a false humility and spread sackcloth and ashes beneath them. Their fast was just a matter of outward religious ceremony, and had none of the inward self-denial it should have expressed.
This was not a small flaw in worship that was otherwise fine. It made the whole thing offensive to God.
Nothing of the kind could be acceptable to the Lord. He will have truth in the inner person, along with what is fair and good in the sight of all. Hollow, barren religion is detestable in His eyes. If He cannot approve their sin, He must judge them.
Having said what fasting is not, God goes on in the same chapter to say what it is — and the answer runs in an unexpected direction.
Then comes the remarkable part of the address. After hearing what fasting is not, they hear what it is. And here is the surprise: it is not negative, as we would expect. It is positive. In other words, it is true love for people. That love is what every true Christian must have. He must follow Christ and have the spirit of Christ. What did Christ do? No one could ever show such love to people as He did. God was in all His thoughts, yet He gave Himself completely to the service of people.
One writer applies this as a constant practice, not a one-day ceremony.
In short, fasting includes self-denial, so that we can help and bless the needy of all sorts around us. If we truly carried out Isaiah 58, it would mean constant self-denial. That would prove a most acceptable form of fasting, of a very practical kind. If Christians, young or old, practised Isaiah 58, they would learn in detail what fasting means.
The same split day still happens: worship in the morning, pleasure at night.
Churches filled on Sunday morning. A fasting communion, knees bent, eyes closed, lips moving, repeating a set prayer. At night, the theatre, the card party, or the whirl of the dance. Where is reality in all this? It is sickening hypocrisy!
The rebuke is not the last word. One writer points to what would have followed if their profession had been real.
This chapter charges them with their sins. It assumes a profession of faith and an outward form of piety alongside evil. But if it were true in the Spirit of grace, with real love to the poor of the flock, they would have enjoyed the favour of the Lord. He would have given them the heritage of Jacob their father.
- Question — They ask why God has not noticed their fasting. They thought those days had earned His approval.
- Mask — Temple visits, delight in God's ways and days of self-affliction were real. But they covered sin instead of removing it.
- Exposure — God names what filled the same day: their own pleasure, strife, arguing and hard treatment of their workers.
- Exchange — The fast God chooses is positive, not negative. It is self-denial that helps and blesses the needy around us.
- Promise — If their profession became real, with true love for the poor, God would give them His favour and the heritage of Jacob.
Behold, ye have fasted for strife and debate, and to smite with the fist of wickedness; ye do not at present fast, to cause your voice to be heard on high.
Israel had been fasting hard and complaining that God took no notice. Verse 4 is His answer. He looks past the empty stomachs to what the fast day produced.
Verses 2 and 3 show a people who looked devout. Here God pulls the covering off.
Yet they were only a mask, and when this was removed, what was beneath? Verses 3-5 show us what was beneath. Their "fast" was really a time of pleasure. They forced work out of others. There was quarrelling and arguing, and they treated people badly. Yet they bowed their heads in false humility and spread sackcloth and ashes under themselves. Their fast was just an outward religious ceremony. It had nothing of the inward self-denial it was meant to show.
The shock of the verse is not that these people had abandoned religion. They kept it and kept their sins at the same time.
Even in Isaiah's day the prophet had to rebuke hypocritical fasting in God's Name. He called for real fasting and true repentance (Isaiah 58:1-7). The Israelites fasted and practised the most horrible sins at the same time. Such hypocritical and wicked conduct could not please God. The Lord Jesus also condemned it.
The words are easy to misread as an instruction. It is a rebuke instead: God is telling them what they were failing to do.
God tells His people this is just what they were not doing. It is not a command to do it, but a reproach that they were not doing it. On the contrary, Jehovah tells His people plainly: "Behold, you fast only to quarrel and to fight and to hit with a wicked fist" (v. 4)
Their fasting would not make their voice heard on high, because it was never aimed upward. Zechariah 7 raises the same question about fasts kept for seventy years.
For seventy years they had carefully kept the fasts of the fifth and the seventh months, with all the outward signs of grief and mourning. But they did not fast to the Lord. As He asks through the prophet, "Did you at all fast to me, to me?" No. Whether they fasted or ate and drank, they did it for themselves and to themselves. God and His claims had no place in their thoughts. It is a striking illustration of how far a man may go in deceiving himself with religious observances.
God wants the inside and the outside to match.
Nothing of the kind could be acceptable to Jehovah. He will have truth in the inward parts, with things fair and good in the sight of all men. Hollow, empty religion is disgusting in His eyes. If He cannot approve their sin, He must judge them.
The Lord later used the same measure on the strictest religious men of His own day.
What counts before Him is moral, not ceremonial. By Hosea God said, "I desire steadfast love and not sacrifice" (Hosea 6:6); and the Lord quoted this twice (Matthew 9:13; Matthew 12:7). So here we see hypocrisy exposed. It came into full display and reached its peak in the Pharisees when our Lord was on earth. As people have often noticed, He aimed His harshest words at them.
Having said what a fast is not, God goes on in verses 6 and 7 to say what it is. The correction to a fist is an open hand.
In short, fasting includes self-denial, so that we help and bless the needy of every kind around us. Carrying out Isaiah 58 would mean constant self-denial. That would be a most acceptable form of fasting, and a very practical one. If Christians, young or old, practised Isaiah 58, they would learn in detail what fasting means.
- Mask — the fast was a covering. Underneath lay forced work, quarrelling and the mistreatment of others.
- Mixture — they fasted and sinned at the same time. Keeping the religion never cancelled the wrong.
- Motive — they fasted to themselves, not to the Lord. That shows how far religious self-deception can go.
- Measure — God wants truth inside, not ceremony alone. The same test later exposed the Pharisees.
- Mercy — the fast God chooses is self-denial that helps the needy around you. Live out Isaiah 58 and you learn what fasting means.
Is such the fast that I have chosen, a day for a man to afflict his soul, -- that he should bow down his head as a bulrush, and spread sackcloth and ashes [under him]? Wilt thou call this a fast, and a day acceptable to Jehovah?
These people fasted. They bowed their heads and made a show of mourning. Here God turns their own religious question back on them: is this what He chose? Can outward signs of sorrow ever stand in for the real thing?
Their fasting and its outward signs looked genuine. The question in this verse strips that surface away and shows what was underneath.
Yet they were only a mask, and when this was removed, what was underneath? Verses 3-5 show us what was underneath. Their "fast" was really a time of pleasure. There was extortion, strife and arguing, and the ill-treatment of others. Yet they bowed down their heads in a false humility and spread sackcloth and ashes under them. Their fast was only an outward religious ceremony. It had nothing in it of the inward self-denial it was meant to show.
Ashes and sackcloth were the ordinary language of grief. Spreading them under you was one accepted way of using them.
Ashes, mostly from burnt wood, were a sign of sorrow or mourning. People put them on the head (2 Sam. 13:19), or on the body with sackcloth (Esther 4:1; Jer. 6:26; Matt. 11:21), or spread them on a couch to lie on (Esther 4:3; Isa. 58:5; Jonah 3:6). To eat ashes expresses great sorrow (Ps. 102:9).
The signs were genuine. The problem was that the signs had become the whole of it.
The verse speaks of a day for a person "to humble himself." Older translations read "afflict his soul." Either way, the point is not the body. Where fasting pleased God, it stood for something inside a person.
Psalm 35:13 shows the meaning of fasting most clearly. It says, "But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting." So the fasting that pleased God in the Old Testament expressed an inward humbling.
God is not objecting to the method. He wants something the ceremony cannot produce. Where that is missing, the religion does not simply fall short — it offends Him.
Nothing of the kind could be acceptable to Jehovah. He will have truth in the inward parts, with things fair and good in the sight of all men. Hollow, barren religiousness is detestable in His eyes. It forces Him to judge them if He cannot approve their sin.
The same failure shows up later in Israel's history. They kept the fast — but not for God.
It was true that for seventy years they had carefully kept the fasts of the fifth and the seventh months, with all the outward signs of grief and mourning. But they did not fast to the Lord... Whether they were fasting, or eating and drinking, they did it for themselves, and to themselves. God and His claims were not in their thoughts at all. It is a striking illustration of how far a man may go in self-deception in religious observances.
So what does God want instead? Not a better ceremony.
Before Him what counts is what is moral rather than what is ceremonial. By Hosea God said, "I desired mercy and not sacrifice" (Hosea 6:6); and the Lord quoted this twice (Matt. 9:13; Matt. 12:7). So we see the hypocrisy exposed here. It came into full display and reached its peak in the Pharisees when our Lord was on earth.
This is not only an ancient rebuke. Isaiah 58 can still be carried out today.
In short, fasting includes self-denial, so that we help and bless the needy of all sorts around us. If we carried out Isaiah 58 faithfully, it would mean constant self-denial. That would prove a most acceptable form of fasting, of a very practical kind.
- Mask — The bowed head, sackcloth and ashes covered up extortion, strife and ill-treatment. God pulls the mask off before He answers.
- Meaning — These signs were the real language of mourning, and fasting stood for an inward humbling. The sign was never the substance.
- Motive — The question is not how they fasted but to whom. They fasted for themselves, and God's claims never entered their thoughts.
- Measure — God's test is truth in the inward parts. Hollow religiousness is not second-best to Him; it is detestable, and it forces Him to judge.
- Mercy — The fast He chooses is moral, not ceremonial: mercy rather than sacrifice. It is open to us today as steady self-denial that helps the needy.
Is not this the fast which I have chosen to loose the bands of wickedness, to undo the thongs of the yoke, and to send forth free the crushed, and that ye break every yoke?
God's people fasted and denied themselves, and God refused it. Here He asks what fast He does choose: not a posture, but bonds loosed and yokes broken off other people.
The people in this chapter were not neglecting worship. They came to the temple. They fasted and denied themselves. God refused all of it, because the way they behaved on the fast day gave them away.
None of this could be acceptable to Jehovah. He requires truth in the inward parts, and things fair and good in the sight of all men. Hollow, empty religion is disgusting in His eyes. If He cannot approve their sin, He must judge them.
This verse asks the question. The next verse answers it. Together they show what God weighs — and who failed that test when the Lord Jesus was on earth.
Is this the fast that God had chosen? is what verse 6 asks. And verse 7 goes on to show the fast that would be acceptable to God. Before Him what counts is what is moral rather than what is ceremonial. By Hosea God said, "I desire steadfast love and not sacrifice"; and the Lord quoted this twice. So here the hypocrisy stands exposed. It came into full display and reached its peak in the Pharisees when our Lord was on earth.
We expect a fast to mean giving something up. God defines it by what a person gives.
Then comes the remarkable part of the address. After being told what fasting is not, they are told what it is. Strange to say, it is not negative, as we should expect. It is positive. In other words, it is true love for people.
That same writer refuses to let the idea stay negative even at the close of the argument:
May God raise up those who truly fast in this manner, for fasting is not a negative thing, but love in activity.
Some quote this verse as if God were ordering a nation to free the oppressed. One writer answers that the verse does the opposite.
God tells His people this is just what they were not doing. It is not a command to do it, as Mr. Harris misquotes it, but a reproach that they were not doing it. On the contrary, Jehovah tells His people plainly: "Behold, you fast only to quarrel and to fight and to hit with a wicked fist" (v. 4).
Read that way, the chapter is a call to repent. One writer sets that call in a longer view:
Once more the prophet is commissioned to cry, and this time to call the people to repentance. Such will be the case during the time of the end.
The language of loosing bonds and breaking yokes reappears in the New Testament. When Jesus read from Isaiah in the synagogue, one commentator notes: "The quotation is made up of Isaiah 61 and 58:6" (William Kelly). His whole life matched those words:
He gave His all. He was the last of all, and the servant of all. Who was so rich as He? And He lavished it all on others. Who was so poor as He?… He was anointed to preach glad tidings to the poor, to set the captive free, to break every yoke. He was true to God first, and He spent Himself for man.
One writer asks: "Because this is in the Old Testament, is it any the less true today?" (Various). Another spells out what obeying it would cost — and what it would pay.
In short, fasting includes self-denial, so that the needy of all sorts around may be helped and blessed. If Isaiah 58 were carried out faithfully, it would mean constant self-denial. That would be a most acceptable form of fasting, and a very practical one… And yet the one who fasts this way gets a feast: the joy of seeing others blessed, and being watered while watering others.
- Exposed — The people kept every outward form, and God still refused it. Empty religion offends Him. He judges what He cannot approve.
- Redefined — What counts before Him is moral, not ceremonial. The fast He chooses is not what you give up, but what you set loose for others.
- Reversed — Where we expect a negative, God gives a positive: fasting here is love in action.
- Reproved — The verse is not a badge for any nation's good deeds. It is God's charge that His people were doing the opposite, and His call to repent.
- Fulfilled — Only Christ has lived it. He was anointed to set the captive free and break every yoke, and He spent Himself for others.
Is it not to deal thy bread to the hungry, and that thou bring to thy house the needy wanderers; when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
God's people complained that their fasting went unnoticed. He answers by redefining fasting itself. Here the definition hits the ground: bread, a house, a garment, a relative. The question raised is whether religion that costs nothing at the dinner table can be real at all.
The people in this chapter were not neglecting worship. That is exactly what makes the rebuke so sharp.
It was not that they stayed away from His temple. They claimed to delight in the worship He commanded. They even fasted and afflicted their souls. All in vain! ... Nothing of the kind could please the Lord. He wants truth deep inside, and conduct that is fair and good in the sight of all people. Hollow, fruitless religion is detestable in His eyes. It forces Him to judge them, if He cannot approve their sin.
We expect a fast to be a list of things withheld. God's answer runs the other way.
Then comes the remarkable part of the message. God first tells them what fasting is not. Then He tells them what it is. Strangely, it is not negative, as we would expect. It is positive. In other words, it is true love toward people.
Fasting and giving are not two separate duties here. What you deny yourself is what reaches the needy.
In short, fasting includes self-denial, so that all kinds of needy people around us may be helped and blessed. Carrying out Isaiah 58 faithfully would mean constant self-denial. That would prove a most acceptable form of fasting, and a very practical one. If Christians, young or old, practised Isaiah 58, they would learn in detail what fasting means.
The wording of the verse is precise. God does not ask for bread in general. He asks for yours.
We must give that which is our own (Isa. 58:7). "To share your bread with the hungry," it must be bread of your own, "For I the Lord love justice, I hate robbery for burnt offering."
Another writer shows where such bread comes from. Make the old coat last, and give away what you save.
There may be nothing wrong with buying another coat or dress. But suppose you make the old ones last twice as long, and give the money saved to feed the hungry and clothe the naked. Is that not good? If self-denial has no place, why does Scripture so often tell us to give, and promise a reward?
The verse moves from bread to a house to clothing, then comes back to your own family. One writer presses that last point hard.
Many people think little of letting their parents and close relatives become a charge on the church. That is true even of those who profess to be real Christians. They live in comfort themselves, and make the shallow excuse that they cannot afford to support them. That excuse may not stand at the judgment seat. Nothing excuses it. If parents are in need, the plainest duty of their children is to take them in and share alike. Even more distant relatives in need must not be ignored, though people ignore them so often.
That same writer asks the obvious question about the verse itself: "Because this is in the Old Testament, is it any the less true today?"
A fast like this looks like pure loss. The writer who urges it promises the opposite.
And yet, what a feast the one who fasts this way would enjoy — the joy of seeing others blessed, and being watered while watering others. Try it. It will open a path before you: fasting from luxury, ease and self-indulgence, but feasting on the reward that follows.
- Real, not staged. They came to the temple and afflicted their souls. God called it "hollow, fruitless religion." He wants truth deep inside.
- Real means positive. God tells them what fasting is not, then what it is: true love toward people, not a list of things withheld.
- Real costs you. Bread shared must be "bread of your own"; the coat worn twice as long is what funds the coat given away.
- Real starts nearest. The verse ends with your own flesh. The plainest duty is the parent or relative in need, not the distant cause.
- Real feeds you back. Water others and you are watered yourself. Fasting from ease turns into feasting on the joy of seeing others blessed.