2Yet they seek me daily, and delight to know my ways. As a nation that did righteousness, and didn’t forsake the ordinance of their God, they ask of me righteous judgments. They delight to draw near to God.
3‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast you find pleasure, and oppress all your laborers.
4Behold, you fast for strife and contention, and to strike with the fist of wickedness. You don’t fast today so as to make your voice to be heard on high.
5Is this the fast that I have chosen? A day for a man to humble his soul? Is it to bow down his head like a reed, and to spread sackcloth and ashes under himself? Will you call this a fast, and an acceptable day to Yahweh?
2 Yet they seek me daily, and delight to know my ways. As a nation that did righteousness, and didn’t forsake the ordinance of their God, they ask of me righteous judgments. They delight to draw near to God.
3 ‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast you find pleasure, and oppress all your laborers.
4 Behold, you fast for strife and contention, and to strike with the fist of wickedness. You don’t fast today so as to make your voice to be heard on high.
5 Is this the fast that I have chosen? A day for a man to humble his soul? Is it to bow down his head like a reed, and to spread sackcloth and ashes under himself? Will you call this a fast, and an acceptable day to Yahweh?
KJVKing James Version
2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours.
4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.
5 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?
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JPSJPS Tanakh (1917)
2 Yet they seek Me daily, and delight to know My ways; as a nation that did righteousness, and forsook not the ordinance of their God, they ask of Me righteous ordinances, they delight to draw near unto God.
3 'Wherefore have we fasted, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge?' — Behold, in the day of your fast ye pursue your business, and exact all your labours.
4 Behold, ye fast for strife and contention, and to smite with the fist of wickedness; ye fast not this day so as to make your voice to be heard on high.
5 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 bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the LORD?
Titus 1:16(v2)They profess that they know God, but by their deeds they deny him, being abominable, disobedient, and unfit for any good work.
Isaiah 29:13(v2)The Lord said, “Because this people draws near with their mouth and honors me with their lips, but they have removed their heart far from…
Daniel 9:3-19(v5)I set my face to the Lord God, to seek by prayer and petitions, with fasting and sackcloth and ashes. I prayed to Yahweh my God, and made…
Matthew 15:7-9(v2)You hypocrites! Well did Isaiah prophesy of you, saying, ‘These people draw near to me with their mouth, and honor me with their lips; but…
Zechariah 7:5(v5)“Speak to all the people of the land, and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for…
Show all 69 cross-references
Luke 18:9-12(v3)He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. “Two men went up…
Isaiah 49:8(v5)Yahweh says, “I have answered you in an acceptable time. I have helped you in a day of salvation. I will preserve you and give you for a…
Esther 4:16(v5)“Go, gather together all the Jews who are present in Susa, and fast for me, and neither eat nor drink three days, night or day. I and my…
Isaiah 61:2(v5)to proclaim the year of Yahweh’s favor and the day of vengeance of our God, to comfort all who mourn,
Malachi 3:14(v3)You have said, ‘It is vain to serve God;’ and ‘What profit is it that we have followed his instructions, and that we have walked mournfully…
Romans 12:2(v5)Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing,…
Leviticus 16:29(vv3, 5)“It shall be a statute to you forever: in the seventh month, on the tenth day of the month, you shall afflict your souls, and shall do no…
1 Kings 21:9-13(v4)She wrote in the letters, saying, “Proclaim a fast, and set Naboth on high among the people. Set two men, wicked fellows, before him, and…
2 Chronicles 20:3(v5)Jehoshaphat was alarmed, and set himself to seek to Yahweh. He proclaimed a fast throughout all Judah.
Psalms 69:13(v5)But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of…
Proverbs 28:9(v3)He who turns away his ear from hearing the law, even his prayer is an abomination.
Mark 4:16-17(v2)These in the same way are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. They…
Luke 4:19(v5)and to proclaim the acceptable year of the Lord.”
James 1:21-22(v2)Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your…
1 Peter 2:1-2(v2)Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, as newborn babies, long for the pure milk of…
1 Samuel 15:21-25(v2)But the people took of the plunder, sheep and cattle, the chief of the devoted things, to sacrifice to Yahweh your God in Gilgal.” Samuel…
1 Kings 21:27-29(v5)When Ahab heard those words, he tore his clothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly.…
Ezra 10:6(v5)Then Ezra rose up from before God’s house, and went into the room of Jehohanan the son of Eliashib. When he came there, he ate no bread,…
Nehemiah 5:7(v3)Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I…
Nehemiah 9:1-2(v5)Now in the twenty-fourth day of this month the children of Israel were assembled with fasting, with sackcloth, and dirt on them. The…
Esther 4:3(v5)In every province, wherever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping,…
Job 2:8(v5)He took for himself a potsherd to scrape himself with, and he sat among the ashes.
Proverbs 21:27(v4)The sacrifice of the wicked is an abomination— how much more, when he brings it with a wicked mind!
Isaiah 58:3(v5)‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast…
Isaiah 59:2(v4)But your iniquities have separated you and your God, and your sins have hidden his face from you, so that he will not hear.
Ezekiel 33:30-33(v2)“As for you, son of man, the children of your people talk about you by the walls and in the doors of the houses, and speak to one another,…
Jonah 3:6-8(v3)The news reached the king of Nineveh, and he arose from his throne, and took off his royal robe, covered himself with sackcloth, and sat in…
Matthew 6:16-18(v4)“Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be…
Matthew 20:11-12(v3)When they received it, they murmured against the master of the household, saying, ‘These last have spent one hour, and you have made them…
Mark 12:14(v2)When they had come, they asked him, “Teacher, we know that you are honest, and don’t defer to anyone; for you aren’t partial to anyone, but…
Hebrews 6:4-6(v2)For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the…
1 Peter 2:5(v5)You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God…
Exodus 2:23-24(v3)In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and…
Leviticus 16:31(v3)It is a Sabbath of solemn rest to you, and you shall afflict your souls. It is a statute forever.
Leviticus 23:27(v3)“However on the tenth day of this seventh month is the day of atonement. It shall be a holy convocation to you. You shall afflict…
Numbers 23:4(v3)God met Balaam, and he said to him, “I have prepared the seven altars, and I have offered up a bull and a ram on every altar.”
Deuteronomy 5:28-29(v2)Yahweh heard the voice of your words when you spoke to me; and Yahweh said to me, “I have heard the voice of the words of this people which…
Psalms 69:10(v3)When I wept and I fasted, that was to my reproach.
Proverbs 15:8(v2)The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
Isaiah 1:11-15(v2)“What are the multitude of your sacrifices to me?”, says Yahweh. “I have had enough of the burnt offerings of rams and the fat of fed…
Isaiah 22:13(v3)and behold, joy and gladness, killing cattle and killing sheep, eating meat and drinking wine: “Let’s eat and drink, for tomorrow we will…
Isaiah 47:6(v3)I was angry with my people. I profaned my inheritance and gave them into your hand. You showed them no mercy. You laid a very heavy yoke on…
Isaiah 48:1-2(v2)“Hear this, house of Jacob, you who are called by the name of Israel, and have come out of the waters of Judah. You swear by Yahweh’s name,…
Isaiah 59:6(v4)Their webs won’t become garments. They won’t cover themselves with their works. Their works are works of iniquity, and acts of violence are…
Jeremiah 34:9-17(v3)that every man should let his male servant, and every man his female servant, who is a Hebrew or a Hebrewess, go free; that no one should…
Jeremiah 42:2(v2)and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to Yahweh your God, even for all…
Jeremiah 42:20(v2)For you have dealt deceitfully against your own souls; for you sent me to Yahweh your God, saying, ‘Pray for us to Yahweh our God; and…
Daniel 10:2-3(v3)In those days I, Daniel, was mourning three whole weeks. I ate no pleasant bread. No meat or wine came into my mouth. I didn’t anoint…
Joel 2:13-14(v4)Tear your heart, and not your garments, and turn to Yahweh, your God; for he is gracious and merciful, slow to anger, and abundant in…
Jonah 3:5-8(v5)The people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from their greatest even to their least. The news…
Jonah 3:7(v4)He made a proclamation and published through Nineveh by the decree of the king and his nobles, saying, “Let neither man nor animal, herd…
Micah 3:9-11(v3)Please listen to this, you heads of the house of Jacob, and rulers of the house of Israel, who abhor justice, and pervert all equity. They…
Zechariah 7:5-7(v3)“Speak to all the people of the land, and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for…
Matthew 18:28-35(v3)“But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the…
Matthew 23:13(v4)“Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will…
Mark 6:20(v2)for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard…
Luke 15:29(v3)But he answered his father, ‘Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave…
Luke 20:47(v4)who devour widows’ houses, and for a pretense make long prayers: these will receive greater condemnation.”
John 5:35(v2)He was the burning and shining lamp, and you were willing to rejoice for a while in his light.
John 18:28(v4)They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they…
Acts 23:1-2(v4)Paul, looking steadfastly at the council, said, “Brothers, I have lived before God in all good conscience until today.” The high priest,…
Philippians 1:14-15(v4)and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without…
2 Kings 6:30(v5)When the king heard the words of the woman, he tore his clothes. Now he was passing by on the wall, and the people looked, and behold, he…
James 4:8(v2)Draw near to God, and he will draw near to you. Cleanse your hands, you sinners. Purify your hearts, you double-minded.
69 distinct cross-references across this passage (70 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv2–4They will seem to worship me and have outward…
They will seem to worship me and have outward holiness.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv2–5Isa 58:2 Yet they seek me daily, and delight…
Isa 58:2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
Ver. 2. Yet they seek me daily.] In pretence at least; and this, their dissembled sanctity, double iniquity, is one of those great transgressions of theirs, against which thou must declaim, yea, proclaim hell fire, in case they amend it not.
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And delight to know my ways.] They seem to do so, by frequenting mine ordinances, and attending to my priests, whose lips preserve and present knowledge.
As a nation that did righteousness.] But it is but as a nation that did it; they had but a "form of knowledge," {Rom 2:20} and a "form of godliness." {2Ti 3:5} Eiusdem farinae nobiscum sunt religiosi quidam in speciem, saith Oecolampadius: the Church is still full of such hypocrites, that only act religion, play devotion, wherein they may outdo better men, for the external part of religion and pretence of zeal, as the Pharisees in the Gospel fasted more than the disciples, wansing their visages, and weakening their constitutions with much abstinence. The sorcerers of Egypt seemed to do as much as Moses; so do these as much or more than sound Christians. The apostles were as deceivers, and yet true, {2Co 6:8} but these are as true, and yet deceivers.
They ask of me the ordinances of justice.] As not willing to deviate; but they are ever learning, yet never come to the knowledge of the truth.
And take delight in approaching to God.] Which yet no hypocrite can do from the heart; {Job 27:10} for God is light and holiness, and therefore hated by the blind and foul hypocrite, {Joh 3:20} all whose devotions are effects rather of art and parts than of the heart and grace; hence God abhorreth them, for he "desireth truth in the inward parts." {Psa 51:6}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv2–5They seek me daily; they cover all their wickedness…
They seek me daily; they cover all their wickedness with a profession of religion, from time to time resorting to my house, pretending to ask counsel of me, and to desire and seek my favour and blessing.
Delight to know my ways: either,
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1. They seem to delight in it; for men are oft said in Scripture to be or do that which they seem or profess to be or do; as Mat 13:12, that which he hath, is thus explained in Luk 8:18, that which he seemeth to have; and Rom 7:9, I was alive, i.e. I falsely thought myself to be alive. See also Phi 3:9. Or,
2. They really delight; for this is evident, that there are many men who take some pleasure in the knowing of God’s will and word, and yet do not conform their lives to it.
As a nation that did righteousness; as if they were a righteous and godly people.
And forsook not the ordinance of their God; as if they were not guilty of any apostacy from God, or neglect of or disobedience to God’s precepts.
They ask of me the ordinances of justice; as if they desired and resolved to observe them.
They take delight, of which see the second note upon this verse,
in approaching to God; in coming to my temple to hear my word, and to offer sacrifices.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v3Here we have, I. The displeasure which these hypocrites…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv2–5Yet they seek me daily,.... Which may be considered…
Yet they seek me daily,.... Which may be considered as an acknowledgment of their external piety; or as a caution to the prophet not to be imposed upon by outward appearances; or as a reason why they should be rebuked sharply: they sought the Lord, either by prayer, or in the ministry of the word; they sought doctrine, as the Targum; they sought him, and that every day, or, however, every Lord's day; and yet they did not seek him with that diligence and intenseness of spirit, with their whole hearts, cordially and sincerely, as they ought to have done; they sought themselves, and the honour of men, rather than the Lord and his glory:
and delight to know my ways; not only his ways of creation and providence, but of grace; and also the ways which he prescribes and directs his people to walk in; not that they had a real delight in them, or in the knowledge of them, or such a delight as truly gracious souls have when they have the presence of God in them; are assisted by his Spirit; have their hearts enlarged with his love; find food for their souls, and have fellowship with the saints; but this delight was only seeming, and at most only in the knowledge and theory of these ways, but not in the practice of them; see Eze 33:31,
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as a nation that did righteousness: in general appeared to be outwardly righteous; had a form of godliness, and name to live, and yet dead, and so destitute of any works of true righteousness, at best only going about to establish a righteousness of their own:
and forsook not the ordinance of their God; the ordinance of assembling together in general; any of the ordinances of God in particular; hearing, reading, singing, praying, especially the ordinance of the supper, constantly attended to by them; see Luk 13:26,
they ask of me the ordinances of justice; not of justice between man and man, but of righteousness and religion with respect to God; they ask what are the ordinances of the Gospel, and the rules of worship and discipline, and whether there are any they are ignorant of; suggesting they were desirous of being instructed in them, and of complying with them:
they take delight in approaching to God; there is no right approaching God but through Christ, and gracious souls take a real delight in this way; but the approaching here is only in an external manner, by the performance of outward duties; and the delight is not in God, and communion with him; but in the service, performed as a work of their own, in which they trust, and in what they expect as the reward of it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv2–5Yet - They cover all their wickedness with a…
Yet - They cover all their wickedness with a profession of religion. Delight - There are many men who take some pleasure in knowing God's will and word, and yet do not conform their lives to it. As - As if they were a righteous people. Forsook - As if they were not guilty of any apostacy from God, or disobedience to God's precepts. Ask - As if they resolved to observe them. In approaching - In coming to my temple to hear my word, and to offer sacrifices.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3–4Verse 3. Have we adopted our soul - "Have…
Verse 3. Have we adopted our soul - "Have we afflicted our souls"] Twenty-seven MSS. (six ancient) of Dr. Kennicott's, thirty-six of De Rossi's, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu, our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine.
In the day of your fast ye find pleasure] Fast days are generally called holidays, and holidays are days of idleness and pleasure. In numberless cases the fast is turned into a feast.
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And exact all your labours.] Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the purpose of settling their accounts, posting up their books, and drawing out their bills to be ready to collect their debts. These are sneaking hypocrites; the others are daringly irreligious.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv2–4Isa 58:2. Yet they seek me daily — They…
Isa 58:2. Yet they seek me daily — They cover all their wickedness with a profession of religion, from time to time resorting to my house, pretending to ask counsel of me, and to desire and seek my favour and blessing. And delight to know my ways — That is, either, 1st, They seem to delight to know them, men being often said in Scripture to be or do that which they seem or profess to be or do: or, 2d, They really delight; for there are many men who take some pleasure in knowing God’s will and word, and yet do not conform their lives to them. As a nation that did righteousness — As if they really were a righteous people; and forsook not the ordinance, &c. — As if they were not guilty of any apostacy from God, or neglect of, or disobedience to, his precepts. They ask of me the ordinances of justice — As if they desired and resolved to observe them. They delight — In appearance or reality; in approaching unto God — In coming to my temple to pray to me, receive instruction, or offer sacrifices.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv2–5Yet they seek me daily - The whole description…
Yet they seek me daily - The whole description here is appropriate to the character of formalists and hypocrites; and the idea is, that public worship by sacrifice was celebrated daily in the temple, and was not intermitted. It is not improbable also that they kept up the regular daily service in their dwellings.
And delight to know my ways - Probably this means, they profess to delight to know the ways of God; that is, his commands, truths, and requirements. A hypocrite has no real delight in the service of God, or in his truth, but it is true at the same time that there may be a great deal of professed interest in religion. There may be a great deal of busy and bustling solicitude about the order of religious services; the external organization of the church; the ranks of the clergy; and the claims of a liturgy. There may be much pleasure in theological discussion; in the metaphysics of theology; in the defense of what is deemed orthodoxy. There may be much pleasure in the mere music of devotion. There may be pleasure in the voice of a preacher, and in the power of his arguments. And there may be much pleasure in the advancement of the denomination to which we are attached; the conversion of people not from sin, but from a side opposite to us; and not to holiness and to God, but to our party and denomination. True delight in religion is in religion itself; in the service of God as such, and because it is holy. It is not mere pleasure in creeds, and liturgies, and theological discussions, and in the triumph of our cause, nor even in the triumph of Christianity as a mere party measure; but it is delight in God as he is, in his holy service, and in his truth.
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As a nation that did righteousness - As a people would do who really loved the ways of righteousness.
They ask of me the ordinances of justice - Their priests and prophets consult about the laws and institutions of religion, as if they were really afraid of violating the divine commands. At the same time that they are full of oppression, strife, and wickedness, they are scrupulously careful about violating any of the commands pertaining to the rites of religion. The same people were subsequently so conscientious that they did not dare to enter the judgment-hall of Pilate lest they should disqualify themselves from partaking of the Passover, at the same time that they were meditating the death of their own Messiah, and were actually engaged in a plot to secure his crucifixion! Joh 19:28. It is often the case that hypocrites are most scrupulous and conscientious about forms just as they are meditating some plan of enormous guilt, and accomplishing some scheme of deep depravity.
They take delight in approaching to God - There is a pleasure which even a hypocrite has in the services of religion, and we should not conclude that because we find pleasure in prayer and praise, that therefore we are truly pious. Our pleasure may arise from a great many other sources than any just views of God or of his truth, or an evidence that we have that we are his friends.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv2–5Approach, and contend with God, scrutinizing his conduct, (Proverbs…
Approach, and contend with God, scrutinizing his conduct, (Proverbs xxv. 27.) and doing good for the sake of applause and self-interest.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv2–5Put the stop at "ways"; and connect "as a…
Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [MAURER]. So JEROME, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [HORSLEY]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Isa 58:3-14; Eze 33:31-32; compare Joh 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv3, 53, 4. Wherefore have we fasted, (say they,) and…
3, 4. Wherefore have we fasted, (say they,) and thou seest not — They turn to complaining of God. He does not honour their work-righteousness; does not see it; gives it no attention. The answer is, Ye deserve it not. While pretending solemn devotion, ye exact all your labours — Your grievous tasks. (Gesenius.) Ye do all this for gain. Your devotion to me is all hypocrisy. More than this: ye fast for strife — Your fasting and self-imposed inflictions make you no better. All of it, with the spirit you have, renders you contentious. And… smite with the fist of wickedness. Exo_21:18. Your servants suffer by your fasting. This requires you to be mild, patient to all, and humble before all. Nerves rasped by abstinence should be better under control. Your fasting is an offence “I cannot away with.” Isa_1:11-15.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv2–52. The people indeed are zealous in the performance…
2. The people indeed are zealous in the performance of their external religious duties, and imagine that this suffices to put them in a right relation to God. They are ostensibly as eager to know the divine will as if they were in reality, and not merely in profession, a people that practised righteousness. A somewhat strained interpretation has been put upon the verse by many modern commentators, who suppose that it refers to the people’s desire for a speedy manifestation of Jehovah’s righteousness in their favour. This feeling was no doubt in their minds, but it is not expressed here (see below).
they seek me] i.e. enquire of me,—the word used of consulting an oracle.
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ordinances of justice] not “righteous judgements” on the enemies and oppressors of Israel, but ordinances of righteousness, i.e. directions as to how righteousness is to be achieved.
they take delight in approaching to God] R.V. they delight to draw near to God. Cf. ch. Isa_29:13; Psa_73:28. To render “in the approach of God (to judgement)” is arbitrary, and unsuited to the verb “delight.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2–5(2) Yet they seek me daily . . .—The…
(2) Yet they seek me daily . . .—The “seeking” is that of those who come, like the elders in Eze_20:1, to “enquire” of Jehovah, and looking for an oracle from Him. The words point to the incongruous union, possible in the reign of Manasseh, but hardly possible after the exile, of this formal recognition of Jehovah with an apostate life. Every phrase rings in the tone of an incisive irony,, describing each element of a true devotion which the people did not possess.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv2–5They seek me daily, and delight to know my…
They seek me daily, and delight to know my ways. (compare the picture drawn in Isa_1:11-15) We have there exactly the same representation of a people honouring God with their lips, but whose hearts are far from him zealous in all the outward forms of religion, even making "many prayers", (Isa_1:15) but yet altogether an offence to God. They are not conscious hypocrites quite the reverse; they are bent on "doing righteousness," on not forsaking God"s ordinance, on continually "approaching" him; but they are wholly without a proper sense of what religion is they make it a matter of outward observance, and do not understand that it consists in the devotion of the heart. That did righteousness, and forsook not; rather, that hath done righteousness, and hath not forsaken. The righteousness is, of course, forensic legal righteousness-the offering of the appointed sacrifices, the abstaining from unclean meats, the avoidance of external defilement, the payment of vows, the observance of the one appointed fast, and the like. They ask of me the ordinances of justice. Either "they claim at God"s hands righteous judgments on their enemies" (Delitzsch); or "they demand of God a fidelity to his covenant engagements correspondent to their own (assumed) fidelity to theirs." They take delight in approaching to God. So the LXX, the Vulgate, Calvin, Vitringa, and Kay. Others prefer to render, "they desire the approach of God" (Knobel, Delitzsch, Cheyne); i.e. they desire that he will come to help them against their foes.
HOMILIES BY W.M. STATHAM Ver. 2. Delight in God.
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"Yet they seek me daily, and delight to know my ways." Religion is little if it is not delight in God. This is its true touchstone. It is what we love that constitutes an abiding test. If we do not feel at heart the blessedness of religion, we may discover that we are only seeking it for selfish safety, or for the world"s approval of a respectable name.
I THE DAILY ORISON. We seek that which we desire; and how ingenious is love in finding words of communication and opportunities of intercourse of heart with heart! A look may carry with it prosperity and hope. Prayer is not in words, nor, let us remember, is it in thoughts; it is what we desire that we really pray for. Our wishes are our supplications. What your heart is eager after is the devotion that God sees. "Search me, O God, and know my heart; try me, and know my thoughts." "They seek me daily." Communion with God is not a cry in danger, or a beseechment in hours of special anxiety and necessity; it is an Enoch-like life a "walk with God.
II THE DELIGHTFUL KNOWLEDGE. "Delight to know my ways.
1. That they may follow God.
2. That they may see God in everything.
3. That they may please God.
4. That they may be prepared to live in him and with him for ever. W.M.S.
Practical godliness.
"As a nation that did righteousness." No word occurs oftener in the Bible than this word "righteousness." It is the granite foundations of God"s government. "Shall not the Judge of all the earth do right?" And it is this which is the salt of a nation. "Righteousness exalteth a nation." There may be much sentimentality in human beings without the cardinal virtues; but, wanting these, all else is meretricious and hollow.
I THE GLORY OF ISRAEL. They were not a large nation, nor were they in the strict sense a military people. But they had this high vantage-ground of influence the God-given laws of Sinai, and the prophets of the Lord of hosts to counsel and reprove them. But their glory was not simply that they had the Law, or knew the Law, but that they did righteousness. And this was their true guerdon. Whilst they so lived they were safe, honoured, and happy. Their fall was from within. The armies of Rome only overthrew them because the nation"s heart was corrupt. The rotten fruit drops the storm only expedites its fall.
II THE GLORY OF ANY NATION. This, and this alone, is glory. Not vast fleets and imposing armies, not a full exchequer and extensive colonies, but righteousness.
1. Equity in jurisprudence.
2. Honour in trade.
3. Justice to all and for all.
4. Purity in morals, or a right government of the passions.
5. Fairness to all other nations. W.M.S.
HOMILIES BY R. TUCK Ver. 2. The offence of merely external religiousness.
"And yet me they consult daily, and to know my ways they desire: as a nation that hath done righteousness, and hath not forsaken the Law of God, they ask of me judgments of righteousness" (Cheyne). "The words point, to the incongruous union, possible in the reign of Manasseh, but hardly possible after the exile, of the formal recognition of Jehovah with an apostate life. Every phrase rings in the tone of an incisive irony, describing each element of a true devotion which the people did not possess" (Dean Plumptre). External worship is insufficient, a change of heart is needed; God asks what we have, and what we can do, only because through these things hearts can find expression.
I CEREMONIES AND SYMBOLS ARE GOOD. Within due limits. We cannot conceive the sort of religion that may suit angels or pure spirits. Perhaps it has no ritual. But our religion must be that of spirits working through human bodies, and therefore it must have form. For man God instituted or recognized sacrifices. For some men he appointed Judaism. Heart-feeling may be strengthened by expression, but capacity of feeling may be exhausted by expression. There is a measure of truth in the saying that, for many persons, religions truth needs to be set in the picture-teaching of ceremonial. They are not wise who refuse to see value in organization and ordinances.
II OBEDIENCE AND HEART-SERVICE ARE BETTER. Because the thing expressed must be better than the expression. Ceremony can have no moral value apart from the heart and the will. (see Psa_40:6-8 Psa_51:16,pr Psa 15:8 Isa_1:11, 12-16 66:3 Jer_7:22, 23 Hos_6:6 Amo_5:21-24 Mic_6:6-8) We should not be able to conceive of God as a moral Being, if we were not sure that he puts obedience first; a father does; a king even does.
III TRUE HEARTS ENDEAVOUR WISELY TO BLEND BOTH. They find out the practical value of well-ordered and well-kept religious habits. Three things occupy serious attention.
1. How to get good religious habits formed.
2. How to keep the forms instinct with life.
3. How to keep the forms within wise limitations.
Every man finds out that the "seen" is constantly endeavouring so to satisfy him that he shall cease to care for the "unseen.
IV IF WE CANNOT HAVE BOTH, WE MUST SACRIFICE THE FORM, NOT THE SPIRIT. There are times when it seems as if one must be sacrificed. The tone of an age may give extraordinary force to ceremonial; e.g. an age of decayed religion, such as the time of Christ; an aesthetic age such as ours is. Now it has become our duty to limit ceremonial to the efficient expression of spiritual life and feeling. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv2, 3, 5Yet they seek Me daily
Isa_58:2
Yet they seek Me daily
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Hypocitical religion
When the prophet went about to show them their transgressions, they pleaded they could see no transgressions they were guilty of; for they were diligent in attending Gods worship, and what more would he have of them?
Now,
1. He owns the matter of fact to be true. As far as hypocrites do that which is good, they shall not be denied the praise of it; let them make their best of it. It is owned that they have the form of godliness.
(1) They go to church, and observe their hours of prayer. They seek Me daily.
(2) They love to hear good preaching. They delight to know My ways, as Herod, who heard John gladly, and the stony ground, that received the seed of the Word with joy; it is to them as a lovely song (Eze_33:32).
(3) They seem to take a great pleasure in the exercises of religion, and to be in their element when they are at their devotions. They delight in approaching to God, not for His sake to whom they approach, but for the sake of some pleasing circumstance--the company or the festival
(4) They are inquisitive concerning their duty, and seem desirous only to know it, making no question,, but that then they should do it. They ask of Me the ordinances of justice, the rules of piety in the worship of God, the rules of equity in their dealings with men, both which are ordinances of justice.
(5) They appear to the eyes of the world as if they made conscience of doing their duty. They are as a nation that did righteousness and forsook not the ordinances of their God. But,
2. He intimates that this was so far from being a cover or excuse for their sin, that really it was an aggravation of it. Show them their sins that they go on in, notwithstanding their knowledge of good and evil, sin and duty, and the convictions of their consciences concerning it. (M. Henry.)
Religious, but unsaved
Men may go a great way towards heaven, and yet come short; nay, may go to hell with a good reputation. (M. Henry.)
Two great problems
The prophet and the world may be considered as engaged in two opposite problems. The problem which the world is ever seeking to discover is to find out what is the least religion they may have, and yet be saved; the problem which the prophet is here endeavoring to solve, is what is the most religion you may have, and yet be lost. (D. Moore, M. A.)
Forms of religion
There are four distinct forms of Gospel service, all of which, if accompanied by right affections towards God, afford just and scriptural evidence of an accepted or reconciled state. These four forms of service are--the habit of daily prayer, a love for the preached Word, an open profession of Christ, and an apparent earnestness in inquiring after the ways and will of God. These, however, are not in themselves decisive tests of spiritual character; causes may operate to induce these outward observances, wholly distinct from the love of God in its governing and ruling power. Education may prompt a man to acts of daily worship; by local sympathies, or by the power of fashion, a man may be induced to make a religious profession; and he may with much apparent earnestness be inquiring which is the way to life eternal, when he has a secret mental reservation to keep the joys, the comforts, and the forbidden delights of the present world. (M. Henry.)
Formalism
I. WHY MEN GO SO FAR.
1. It is a sentiment of moral uneasiness which makes the formalist of every grade and character.
2. But in estimating the causes which induce men to go certain lengths in a religious life, we should not entirely omit the expectation of a considerable degree of credit in the world; a secret pride at being numbered among the people of God--an indefinite notion of outward prosperity as usually following on a bold religious profession.
II. WHY IT IS THAT THEY WILL NOT GO FURTHER, For this I shall assign two reasons.
1. Defective knowledge--an imperfect acquaintance with the way of salvation. Men know not the end of Christs work, they know not the jealousy with which He regards any interference with that work.
2. Defective obedience--they stop short of some form of Gospel requirement with which they should comply.
III. APPLY SOME TESTS OF SPIRITUAL SINCERITY. (M. Henry.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn vv2, 4Isa_58:2. Yet they seek Me daily, and delight to…
FORMALISM
Isa_58:2. Yet they seek Me daily, and delight to know My ways, &c.
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One of the most wicked things that Machiavel ever said was this: “Religion itself should not be cared for, but only the appearance of it; the credit of it is a help; the reality and use is a cumber.” Such notions are from beneath; they smell of the pit; for if there is anything about which the Scripture speaks expressly, it is the sin and uselessness of mere formalism. The Jews were especially liable to this evil. They so rested in the outward observances of the law as to lose its spirit. They were indifferent to the practical forms of godliness, without which religion is but a name and a form. In this chapter we read that they sought God, &c.; and all the time there were grievous sins which they were living in the daily practice of, and of which they were content to be ignorant. As a consequence, they were without the special manifestation of the Divine favour, and were ever ready to upbraid God for unfaithfulness. But God requires “truth in the inward parts.” The passage suggests—
I. THE RATIONALE OF FORMALISM.
A form of religion includes—
1. Theoretical religious knowledge. Attach high importance to a well-digested system of truth, but remember you may subscribe to every article of the Christian faith with a sincere and hearty ascent, and yet be destitute of spiritual religion, &c. A creed however scriptural is not vital religion.
2. The practice of moral duties. These are not to be disparaged, but morality is not the love of God.
3. Frequent attendance on religious ordinances. Very devout and regular, earnest in self-sacrifices, fastings, and self-mortifications (Isa_58:1-7). It is the very essence of formalism to set the outward institution above the inward truths, to be punctilious in going the round of ceremonial observances while neglectful of those spiritual sacrifices with which God is well pleased—to substitute means in the room of ends [1734] It is much easier to observe the forms of religion, than it is to bring the heart under its all-controlling influence (Isa_1:10-15; Eze_33:30-33; Mat_15:8).
[1734] The tendency to turn Christianity into a religion of ceremonial is running with an unusually powerful current to-day. We are all more interested in art, and think that we know more about it than our fathers did. The eye and the ear are more educated than they used to be, and a society as “æsthetic” and “musical,” as much English society is becoming, will like an ornate ritual. So, apart altogether from doctrinal grounds, much in the condition of to-day works towards ritual and religion. Nonconformist services are less plain; some go from their ranks because they dislike the “bald” worship in the chapel, and prefer the more elaborate forms of the Anglican Church, which in its turn is for the same reason left by others who find their tastes gratified by the complete thing, as it is to be enjoyed full-blown in the Roman Catholic communion. We freely admit that the Puritan reaction was possibly too severe, and that a little more colour and form might with advantage have been retained. But enlisting the senses as the allies of the spirit in worship it risky work. They are very apt to fight for their own hand when they once begin, and the history of all symbolic and ceremonial worship shows that the experiment is much more likely to end in sensualising religion than in spiritualising sense. The theory that such aids make a ladder by which the soul may ascend to God is perilously apt to be confuted by experience, which finds that the soul never gets above the steps of the ladder. The gratification of taste, and the excitation of æsthetic sensibility, which is the result of such aids to worship, is not worship, however it may be mistaken as such. All ceremonial is in danger of becoming opaque instead of becoming transparent, as it was meant to be, and of detaining mind and eye instead of letting them pass on and up to God. Stained glass is lovely, and white windows are “barn-like,” and “starved,” and “bare;” but perhaps, if the object is to get light and to see the sun, these solemn purples and glowing yellows are rather in the way. I, for my part, believe that of the two extremes a Quakers’ meeting is nearer the ideal of Christian worship than High Mass; and so far as my feeble voice can reach, I would urge as eminently a lesson for the day Paul’s great principle, that a Christianity making much of forms and ceremonies is a distinct retrogression and a distinct descent. You are men in Christ; do not go back to the picture-book A B C of symbol and ceremony, which was fit for babes. You have been brought into the inner sanctuary of worship in spirit; do not decline to the beggarly elements of outward forms.—Dr. Maclaren, in “Expositor.”
4. Membership in the Church. In the Church, but not “in Christ.” The day is coming when union with the Church will not be worth the paper on which it is written, if there is no real spiritual union with Christ.
5. Party zeal and external philanthropy. The piety of Israel at this time seems to have been anything but inactive: it was very busy. Indeed it would seem that they were divided into religious parties or factions, some professing to be more orthodox than others. There was a rivalry, therefore, in their devotion; one tried to excel the other, and the competition ran so high that they began to “smite each other with the fist.” Formalism is ever full of denominational zeal. Much is said, and done, and given for man in this age of philanthropy, in the spirit of partisanship.
6. Sanctimonious solemnity (Isa_58:5). If men are in deep sorrow it is natural for them to droop their heads. In the east men wore sackcloth, as we do crape, to indicate their grief. But with the formalist all this is pretence—theatrical sadness and gloom. True religion is joy inspiring, and ever manifests itself in cheerfulness and sunshine. But the mere formalist cannot be happy, hence he robes himself in garbs of sadness, and produces the impression that religion is characteristically grave, &c. Such sanctimoniousness has done untold damage.
What is the character of your religion? Is it formal or spiritual, conventional or Christly—form or heart?
II. THE DEFICIENCIES OF FORMALISM.
1. It tends to form and foster intolerance. “The people of the Lord, the people of the Lord are we.” In the name of religion men have committed and still commit some of the greatest enormities on which the sun ever shone.
2. It fails to yield the solid happiness found in spiritual religion. It is impossible in the nature of things. True religion is an inward principle (1Sa_16:7; Rom_2:28; 1Co_7:19; Gal_5:6; Gal_6:15). A painted fire cannot warm, a painted banquet cannot satisfy hunger, and a formal religion cannot bring peace to the soul.
3. It is directly opposed to the spirit and precepts of the Gospel.
4. It is injurious to its possessor and to others (Isa_58:1). It warps the judgment, it deadens the conscience, it hardens the heart, it awakens false hopes, and it will put to shame at the last day. Its influence upon others is most pernicious and destructive. It misrepresents religion, &c. Let every minister cry aloud, spare not, lift up his voice like a “trumpet” against this common foe, this bane of Christendom.
5. It is an insult to Almighty God. If this formalism were so odious to God under the law—a religion full of ceremonies, certainly it will be much more odious under the Gospel—a religion of much more simplicity, and requiring so much the greater sincerity (Eze_33:21; Mat_15:8, and others). He peers into the heart, He sees the sham, and abhors the sacrifice, where the heart is not found.—A. Tucker.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3–4'Why have we fasted,' they say, 'but you do…
'Why have we fasted,' they say, 'but you do not see it? Why have we humbled ourselves, but you do not notice?'
The people of Israel use questions to complain to God because they feel he is ignoring them. (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv2, 3, 558:2 they act so pious (literally they seek me):…
58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.
Geneva Bible translators 1599 · Public Domain On vv2–4 They will seem to worship me and have outward…
They will seem to worship me and have outward holiness.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–5 Isa 58:2 Yet they seek me daily, and delight…
Isa 58:2 Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.
Ver. 2. Yet they seek me daily.] In pretence at least; and this, their dissembled sanctity, double iniquity, is one of those great transgressions of theirs, against which thou must declaim, yea, proclaim hell fire, in case they amend it not.
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And delight to know my ways.] They seem to do so, by frequenting mine ordinances, and attending to my priests, whose lips preserve and present knowledge.
As a nation that did righteousness.] But it is but as a nation that did it; they had but a "form of knowledge," {Rom 2:20} and a "form of godliness." {2Ti 3:5} Eiusdem farinae nobiscum sunt religiosi quidam in speciem, saith Oecolampadius: the Church is still full of such hypocrites, that only act religion, play devotion, wherein they may outdo better men, for the external part of religion and pretence of zeal, as the Pharisees in the Gospel fasted more than the disciples, wansing their visages, and weakening their constitutions with much abstinence. The sorcerers of Egypt seemed to do as much as Moses; so do these as much or more than sound Christians. The apostles were as deceivers, and yet true, {2Co 6:8} but these are as true, and yet deceivers.
They ask of me the ordinances of justice.] As not willing to deviate; but they are ever learning, yet never come to the knowledge of the truth.
And take delight in approaching to God.] Which yet no hypocrite can do from the heart; {Job 27:10} for God is light and holiness, and therefore hated by the blind and foul hypocrite, {Joh 3:20} all whose devotions are effects rather of art and parts than of the heart and grace; hence God abhorreth them, for he "desireth truth in the inward parts." {Psa 51:6}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–5 They seek me daily; they cover all their wickedness…
They seek me daily; they cover all their wickedness with a profession of religion, from time to time resorting to my house, pretending to ask counsel of me, and to desire and seek my favour and blessing.
Delight to know my ways: either,
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1. They seem to delight in it; for men are oft said in Scripture to be or do that which they seem or profess to be or do; as Mat 13:12, that which he hath, is thus explained in Luk 8:18, that which he seemeth to have; and Rom 7:9, I was alive, i.e. I falsely thought myself to be alive. See also Phi 3:9. Or,
2. They really delight; for this is evident, that there are many men who take some pleasure in the knowing of God’s will and word, and yet do not conform their lives to it.
As a nation that did righteousness; as if they were a righteous and godly people.
And forsook not the ordinance of their God; as if they were not guilty of any apostacy from God, or neglect of or disobedience to God’s precepts.
They ask of me the ordinances of justice; as if they desired and resolved to observe them.
They take delight, of which see the second note upon this verse,
in approaching to God; in coming to my temple to hear my word, and to offer sacrifices.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v3 Here we have, I. The displeasure which these hypocrites…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–5 Yet they seek me daily,.... Which may be considered…
Yet they seek me daily,.... Which may be considered as an acknowledgment of their external piety; or as a caution to the prophet not to be imposed upon by outward appearances; or as a reason why they should be rebuked sharply: they sought the Lord, either by prayer, or in the ministry of the word; they sought doctrine, as the Targum; they sought him, and that every day, or, however, every Lord's day; and yet they did not seek him with that diligence and intenseness of spirit, with their whole hearts, cordially and sincerely, as they ought to have done; they sought themselves, and the honour of men, rather than the Lord and his glory:
and delight to know my ways; not only his ways of creation and providence, but of grace; and also the ways which he prescribes and directs his people to walk in; not that they had a real delight in them, or in the knowledge of them, or such a delight as truly gracious souls have when they have the presence of God in them; are assisted by his Spirit; have their hearts enlarged with his love; find food for their souls, and have fellowship with the saints; but this delight was only seeming, and at most only in the knowledge and theory of these ways, but not in the practice of them; see Eze 33:31,
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as a nation that did righteousness: in general appeared to be outwardly righteous; had a form of godliness, and name to live, and yet dead, and so destitute of any works of true righteousness, at best only going about to establish a righteousness of their own:
and forsook not the ordinance of their God; the ordinance of assembling together in general; any of the ordinances of God in particular; hearing, reading, singing, praying, especially the ordinance of the supper, constantly attended to by them; see Luk 13:26,
they ask of me the ordinances of justice; not of justice between man and man, but of righteousness and religion with respect to God; they ask what are the ordinances of the Gospel, and the rules of worship and discipline, and whether there are any they are ignorant of; suggesting they were desirous of being instructed in them, and of complying with them:
they take delight in approaching to God; there is no right approaching God but through Christ, and gracious souls take a real delight in this way; but the approaching here is only in an external manner, by the performance of outward duties; and the delight is not in God, and communion with him; but in the service, performed as a work of their own, in which they trust, and in what they expect as the reward of it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–5 Yet - They cover all their wickedness with a…
Yet - They cover all their wickedness with a profession of religion. Delight - There are many men who take some pleasure in knowing God's will and word, and yet do not conform their lives to it. As - As if they were a righteous people. Forsook - As if they were not guilty of any apostacy from God, or disobedience to God's precepts. Ask - As if they resolved to observe them. In approaching - In coming to my temple to hear my word, and to offer sacrifices.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–4 Verse 3. Have we adopted our soul - "Have…
Verse 3. Have we adopted our soul - "Have we afflicted our souls"] Twenty-seven MSS. (six ancient) of Dr. Kennicott's, thirty-six of De Rossi's, and two of my own, and the old edition of 1488 have the noun in the plural number, נפשינו naphsheynu, our souls; and so the Septuagint, Chaldee, and Vulgate. This reading is undoubtedly genuine.
In the day of your fast ye find pleasure] Fast days are generally called holidays, and holidays are days of idleness and pleasure. In numberless cases the fast is turned into a feast.
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And exact all your labours.] Some disregard the most sacred fast, and will oblige their servant to work all day long; others use fast days for the purpose of settling their accounts, posting up their books, and drawing out their bills to be ready to collect their debts. These are sneaking hypocrites; the others are daringly irreligious.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2–4 Isa 58:2. Yet they seek me daily — They…
Isa 58:2. Yet they seek me daily — They cover all their wickedness with a profession of religion, from time to time resorting to my house, pretending to ask counsel of me, and to desire and seek my favour and blessing. And delight to know my ways — That is, either, 1st, They seem to delight to know them, men being often said in Scripture to be or do that which they seem or profess to be or do: or, 2d, They really delight; for there are many men who take some pleasure in knowing God’s will and word, and yet do not conform their lives to them. As a nation that did righteousness — As if they really were a righteous people; and forsook not the ordinance, &c. — As if they were not guilty of any apostacy from God, or neglect of, or disobedience to, his precepts. They ask of me the ordinances of justice — As if they desired and resolved to observe them. They delight — In appearance or reality; in approaching unto God — In coming to my temple to pray to me, receive instruction, or offer sacrifices.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–5 Yet they seek me daily - The whole description…
Yet they seek me daily - The whole description here is appropriate to the character of formalists and hypocrites; and the idea is, that public worship by sacrifice was celebrated daily in the temple, and was not intermitted. It is not improbable also that they kept up the regular daily service in their dwellings.
And delight to know my ways - Probably this means, they profess to delight to know the ways of God; that is, his commands, truths, and requirements. A hypocrite has no real delight in the service of God, or in his truth, but it is true at the same time that there may be a great deal of professed interest in religion. There may be a great deal of busy and bustling solicitude about the order of religious services; the external organization of the church; the ranks of the clergy; and the claims of a liturgy. There may be much pleasure in theological discussion; in the metaphysics of theology; in the defense of what is deemed orthodoxy. There may be much pleasure in the mere music of devotion. There may be pleasure in the voice of a preacher, and in the power of his arguments. And there may be much pleasure in the advancement of the denomination to which we are attached; the conversion of people not from sin, but from a side opposite to us; and not to holiness and to God, but to our party and denomination. True delight in religion is in religion itself; in the service of God as such, and because it is holy. It is not mere pleasure in creeds, and liturgies, and theological discussions, and in the triumph of our cause, nor even in the triumph of Christianity as a mere party measure; but it is delight in God as he is, in his holy service, and in his truth.
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As a nation that did righteousness - As a people would do who really loved the ways of righteousness.
They ask of me the ordinances of justice - Their priests and prophets consult about the laws and institutions of religion, as if they were really afraid of violating the divine commands. At the same time that they are full of oppression, strife, and wickedness, they are scrupulously careful about violating any of the commands pertaining to the rites of religion. The same people were subsequently so conscientious that they did not dare to enter the judgment-hall of Pilate lest they should disqualify themselves from partaking of the Passover, at the same time that they were meditating the death of their own Messiah, and were actually engaged in a plot to secure his crucifixion! Joh 19:28. It is often the case that hypocrites are most scrupulous and conscientious about forms just as they are meditating some plan of enormous guilt, and accomplishing some scheme of deep depravity.
They take delight in approaching to God - There is a pleasure which even a hypocrite has in the services of religion, and we should not conclude that because we find pleasure in prayer and praise, that therefore we are truly pious. Our pleasure may arise from a great many other sources than any just views of God or of his truth, or an evidence that we have that we are his friends.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–5 Approach, and contend with God, scrutinizing his conduct, (Proverbs…
Approach, and contend with God, scrutinizing his conduct, (Proverbs xxv. 27.) and doing good for the sake of applause and self-interest.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–5 Put the stop at "ways"; and connect "as a…
Put the stop at "ways"; and connect "as a nation that," &c. with what follows; "As a nation that did righteousness," thus answers to, "they ask of Me just judgments" (that is, as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and "forsook not the ordinance of their God," answers to "they desire the drawing near of God" (that God would draw near to exercise those "just judgments" in behalf of them, and against their enemies) [MAURER]. So JEROME, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Judge me, O Lord, for I have walked in mine integrity." So in Mal 2:17, they affect to be scandalized at the impunity of the wicked, and impugn God's justice [HORSLEY]. Thus, "seek Me daily, and desire (English Version not so well, 'delight') to know My ways," refers to their requiring to know why God delayed so long in helping them. English Version gives a good, though different sense; namely, dispelling the delusion that God would be satisfied with outward observances, while the spirit of the law, was violated and the heart unchanged (Isa 58:3-14; Eze 33:31-32; compare Joh 18:28), scrupulosity side by side with murder. The prophets were the commentators on the law, as their Magna Charta, in its inward spirit and not the mere letter.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 5 3, 4. Wherefore have we fasted, (say they,) and…
3, 4. Wherefore have we fasted, (say they,) and thou seest not — They turn to complaining of God. He does not honour their work-righteousness; does not see it; gives it no attention. The answer is, Ye deserve it not. While pretending solemn devotion, ye exact all your labours — Your grievous tasks. (Gesenius.) Ye do all this for gain. Your devotion to me is all hypocrisy. More than this: ye fast for strife — Your fasting and self-imposed inflictions make you no better. All of it, with the spirit you have, renders you contentious. And… smite with the fist of wickedness. Exo_21:18. Your servants suffer by your fasting. This requires you to be mild, patient to all, and humble before all. Nerves rasped by abstinence should be better under control. Your fasting is an offence “I cannot away with.” Isa_1:11-15.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–5 2. The people indeed are zealous in the performance…
2. The people indeed are zealous in the performance of their external religious duties, and imagine that this suffices to put them in a right relation to God. They are ostensibly as eager to know the divine will as if they were in reality, and not merely in profession, a people that practised righteousness. A somewhat strained interpretation has been put upon the verse by many modern commentators, who suppose that it refers to the people’s desire for a speedy manifestation of Jehovah’s righteousness in their favour. This feeling was no doubt in their minds, but it is not expressed here (see below).
they seek me] i.e. enquire of me,—the word used of consulting an oracle.
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ordinances of justice] not “righteous judgements” on the enemies and oppressors of Israel, but ordinances of righteousness, i.e. directions as to how righteousness is to be achieved.
they take delight in approaching to God] R.V. they delight to draw near to God. Cf. ch. Isa_29:13; Psa_73:28. To render “in the approach of God (to judgement)” is arbitrary, and unsuited to the verb “delight.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–5 (2) Yet they seek me daily . . .—The…
(2) Yet they seek me daily . . .—The “seeking” is that of those who come, like the elders in Eze_20:1, to “enquire” of Jehovah, and looking for an oracle from Him. The words point to the incongruous union, possible in the reign of Manasseh, but hardly possible after the exile, of this formal recognition of Jehovah with an apostate life. Every phrase rings in the tone of an incisive irony,, describing each element of a true devotion which the people did not possess.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–5 They seek me daily, and delight to know my…
They seek me daily, and delight to know my ways. (compare the picture drawn in Isa_1:11-15) We have there exactly the same representation of a people honouring God with their lips, but whose hearts are far from him zealous in all the outward forms of religion, even making "many prayers", (Isa_1:15) but yet altogether an offence to God. They are not conscious hypocrites quite the reverse; they are bent on "doing righteousness," on not forsaking God"s ordinance, on continually "approaching" him; but they are wholly without a proper sense of what religion is they make it a matter of outward observance, and do not understand that it consists in the devotion of the heart. That did righteousness, and forsook not; rather, that hath done righteousness, and hath not forsaken. The righteousness is, of course, forensic legal righteousness-the offering of the appointed sacrifices, the abstaining from unclean meats, the avoidance of external defilement, the payment of vows, the observance of the one appointed fast, and the like. They ask of me the ordinances of justice. Either "they claim at God"s hands righteous judgments on their enemies" (Delitzsch); or "they demand of God a fidelity to his covenant engagements correspondent to their own (assumed) fidelity to theirs." They take delight in approaching to God. So the LXX, the Vulgate, Calvin, Vitringa, and Kay. Others prefer to render, "they desire the approach of God" (Knobel, Delitzsch, Cheyne); i.e. they desire that he will come to help them against their foes.
HOMILIES BY W.M. STATHAM Ver. 2. Delight in God.
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"Yet they seek me daily, and delight to know my ways." Religion is little if it is not delight in God. This is its true touchstone. It is what we love that constitutes an abiding test. If we do not feel at heart the blessedness of religion, we may discover that we are only seeking it for selfish safety, or for the world"s approval of a respectable name.
I THE DAILY ORISON. We seek that which we desire; and how ingenious is love in finding words of communication and opportunities of intercourse of heart with heart! A look may carry with it prosperity and hope. Prayer is not in words, nor, let us remember, is it in thoughts; it is what we desire that we really pray for. Our wishes are our supplications. What your heart is eager after is the devotion that God sees. "Search me, O God, and know my heart; try me, and know my thoughts." "They seek me daily." Communion with God is not a cry in danger, or a beseechment in hours of special anxiety and necessity; it is an Enoch-like life a "walk with God.
II THE DELIGHTFUL KNOWLEDGE. "Delight to know my ways.
1. That they may follow God.
2. That they may see God in everything.
3. That they may please God.
4. That they may be prepared to live in him and with him for ever. W.M.S.
Practical godliness.
"As a nation that did righteousness." No word occurs oftener in the Bible than this word "righteousness." It is the granite foundations of God"s government. "Shall not the Judge of all the earth do right?" And it is this which is the salt of a nation. "Righteousness exalteth a nation." There may be much sentimentality in human beings without the cardinal virtues; but, wanting these, all else is meretricious and hollow.
I THE GLORY OF ISRAEL. They were not a large nation, nor were they in the strict sense a military people. But they had this high vantage-ground of influence the God-given laws of Sinai, and the prophets of the Lord of hosts to counsel and reprove them. But their glory was not simply that they had the Law, or knew the Law, but that they did righteousness. And this was their true guerdon. Whilst they so lived they were safe, honoured, and happy. Their fall was from within. The armies of Rome only overthrew them because the nation"s heart was corrupt. The rotten fruit drops the storm only expedites its fall.
II THE GLORY OF ANY NATION. This, and this alone, is glory. Not vast fleets and imposing armies, not a full exchequer and extensive colonies, but righteousness.
1. Equity in jurisprudence.
2. Honour in trade.
3. Justice to all and for all.
4. Purity in morals, or a right government of the passions.
5. Fairness to all other nations. W.M.S.
HOMILIES BY R. TUCK Ver. 2. The offence of merely external religiousness.
"And yet me they consult daily, and to know my ways they desire: as a nation that hath done righteousness, and hath not forsaken the Law of God, they ask of me judgments of righteousness" (Cheyne). "The words point, to the incongruous union, possible in the reign of Manasseh, but hardly possible after the exile, of the formal recognition of Jehovah with an apostate life. Every phrase rings in the tone of an incisive irony, describing each element of a true devotion which the people did not possess" (Dean Plumptre). External worship is insufficient, a change of heart is needed; God asks what we have, and what we can do, only because through these things hearts can find expression.
I CEREMONIES AND SYMBOLS ARE GOOD. Within due limits. We cannot conceive the sort of religion that may suit angels or pure spirits. Perhaps it has no ritual. But our religion must be that of spirits working through human bodies, and therefore it must have form. For man God instituted or recognized sacrifices. For some men he appointed Judaism. Heart-feeling may be strengthened by expression, but capacity of feeling may be exhausted by expression. There is a measure of truth in the saying that, for many persons, religions truth needs to be set in the picture-teaching of ceremonial. They are not wise who refuse to see value in organization and ordinances.
II OBEDIENCE AND HEART-SERVICE ARE BETTER. Because the thing expressed must be better than the expression. Ceremony can have no moral value apart from the heart and the will. (see Psa_40:6-8 Psa_51:16,pr Psa 15:8 Isa_1:11, 12-16 66:3 Jer_7:22, 23 Hos_6:6 Amo_5:21-24 Mic_6:6-8) We should not be able to conceive of God as a moral Being, if we were not sure that he puts obedience first; a father does; a king even does.
III TRUE HEARTS ENDEAVOUR WISELY TO BLEND BOTH. They find out the practical value of well-ordered and well-kept religious habits. Three things occupy serious attention.
1. How to get good religious habits formed.
2. How to keep the forms instinct with life.
3. How to keep the forms within wise limitations.
Every man finds out that the "seen" is constantly endeavouring so to satisfy him that he shall cease to care for the "unseen.
IV IF WE CANNOT HAVE BOTH, WE MUST SACRIFICE THE FORM, NOT THE SPIRIT. There are times when it seems as if one must be sacrificed. The tone of an age may give extraordinary force to ceremonial; e.g. an age of decayed religion, such as the time of Christ; an aesthetic age such as ours is. Now it has become our duty to limit ceremonial to the efficient expression of spiritual life and feeling. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 3, 5 Yet they seek Me daily
Isa_58:2
Yet they seek Me daily
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Hypocitical religion
When the prophet went about to show them their transgressions, they pleaded they could see no transgressions they were guilty of; for they were diligent in attending Gods worship, and what more would he have of them?
Now,
1. He owns the matter of fact to be true. As far as hypocrites do that which is good, they shall not be denied the praise of it; let them make their best of it. It is owned that they have the form of godliness.
(1) They go to church, and observe their hours of prayer. They seek Me daily.
(2) They love to hear good preaching. They delight to know My ways, as Herod, who heard John gladly, and the stony ground, that received the seed of the Word with joy; it is to them as a lovely song (Eze_33:32).
(3) They seem to take a great pleasure in the exercises of religion, and to be in their element when they are at their devotions. They delight in approaching to God, not for His sake to whom they approach, but for the sake of some pleasing circumstance--the company or the festival
(4) They are inquisitive concerning their duty, and seem desirous only to know it, making no question,, but that then they should do it. They ask of Me the ordinances of justice, the rules of piety in the worship of God, the rules of equity in their dealings with men, both which are ordinances of justice.
(5) They appear to the eyes of the world as if they made conscience of doing their duty. They are as a nation that did righteousness and forsook not the ordinances of their God. But,
2. He intimates that this was so far from being a cover or excuse for their sin, that really it was an aggravation of it. Show them their sins that they go on in, notwithstanding their knowledge of good and evil, sin and duty, and the convictions of their consciences concerning it. (M. Henry.)
Religious, but unsaved
Men may go a great way towards heaven, and yet come short; nay, may go to hell with a good reputation. (M. Henry.)
Two great problems
The prophet and the world may be considered as engaged in two opposite problems. The problem which the world is ever seeking to discover is to find out what is the least religion they may have, and yet be saved; the problem which the prophet is here endeavoring to solve, is what is the most religion you may have, and yet be lost. (D. Moore, M. A.)
Forms of religion
There are four distinct forms of Gospel service, all of which, if accompanied by right affections towards God, afford just and scriptural evidence of an accepted or reconciled state. These four forms of service are--the habit of daily prayer, a love for the preached Word, an open profession of Christ, and an apparent earnestness in inquiring after the ways and will of God. These, however, are not in themselves decisive tests of spiritual character; causes may operate to induce these outward observances, wholly distinct from the love of God in its governing and ruling power. Education may prompt a man to acts of daily worship; by local sympathies, or by the power of fashion, a man may be induced to make a religious profession; and he may with much apparent earnestness be inquiring which is the way to life eternal, when he has a secret mental reservation to keep the joys, the comforts, and the forbidden delights of the present world. (M. Henry.)
Formalism
I. WHY MEN GO SO FAR.
1. It is a sentiment of moral uneasiness which makes the formalist of every grade and character.
2. But in estimating the causes which induce men to go certain lengths in a religious life, we should not entirely omit the expectation of a considerable degree of credit in the world; a secret pride at being numbered among the people of God--an indefinite notion of outward prosperity as usually following on a bold religious profession.
II. WHY IT IS THAT THEY WILL NOT GO FURTHER, For this I shall assign two reasons.
1. Defective knowledge--an imperfect acquaintance with the way of salvation. Men know not the end of Christs work, they know not the jealousy with which He regards any interference with that work.
2. Defective obedience--they stop short of some form of Gospel requirement with which they should comply.
III. APPLY SOME TESTS OF SPIRITUAL SINCERITY. (M. Henry.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv2, 4 Isa_58:2. Yet they seek Me daily, and delight to…
FORMALISM
Isa_58:2. Yet they seek Me daily, and delight to know My ways, &c.
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One of the most wicked things that Machiavel ever said was this: “Religion itself should not be cared for, but only the appearance of it; the credit of it is a help; the reality and use is a cumber.” Such notions are from beneath; they smell of the pit; for if there is anything about which the Scripture speaks expressly, it is the sin and uselessness of mere formalism. The Jews were especially liable to this evil. They so rested in the outward observances of the law as to lose its spirit. They were indifferent to the practical forms of godliness, without which religion is but a name and a form. In this chapter we read that they sought God, &c.; and all the time there were grievous sins which they were living in the daily practice of, and of which they were content to be ignorant. As a consequence, they were without the special manifestation of the Divine favour, and were ever ready to upbraid God for unfaithfulness. But God requires “truth in the inward parts.” The passage suggests—
I. THE RATIONALE OF FORMALISM.
A form of religion includes—
1. Theoretical religious knowledge. Attach high importance to a well-digested system of truth, but remember you may subscribe to every article of the Christian faith with a sincere and hearty ascent, and yet be destitute of spiritual religion, &c. A creed however scriptural is not vital religion.
2. The practice of moral duties. These are not to be disparaged, but morality is not the love of God.
3. Frequent attendance on religious ordinances. Very devout and regular, earnest in self-sacrifices, fastings, and self-mortifications (Isa_58:1-7). It is the very essence of formalism to set the outward institution above the inward truths, to be punctilious in going the round of ceremonial observances while neglectful of those spiritual sacrifices with which God is well pleased—to substitute means in the room of ends [1734] It is much easier to observe the forms of religion, than it is to bring the heart under its all-controlling influence (Isa_1:10-15; Eze_33:30-33; Mat_15:8).
[1734] The tendency to turn Christianity into a religion of ceremonial is running with an unusually powerful current to-day. We are all more interested in art, and think that we know more about it than our fathers did. The eye and the ear are more educated than they used to be, and a society as “æsthetic” and “musical,” as much English society is becoming, will like an ornate ritual. So, apart altogether from doctrinal grounds, much in the condition of to-day works towards ritual and religion. Nonconformist services are less plain; some go from their ranks because they dislike the “bald” worship in the chapel, and prefer the more elaborate forms of the Anglican Church, which in its turn is for the same reason left by others who find their tastes gratified by the complete thing, as it is to be enjoyed full-blown in the Roman Catholic communion. We freely admit that the Puritan reaction was possibly too severe, and that a little more colour and form might with advantage have been retained. But enlisting the senses as the allies of the spirit in worship it risky work. They are very apt to fight for their own hand when they once begin, and the history of all symbolic and ceremonial worship shows that the experiment is much more likely to end in sensualising religion than in spiritualising sense. The theory that such aids make a ladder by which the soul may ascend to God is perilously apt to be confuted by experience, which finds that the soul never gets above the steps of the ladder. The gratification of taste, and the excitation of æsthetic sensibility, which is the result of such aids to worship, is not worship, however it may be mistaken as such. All ceremonial is in danger of becoming opaque instead of becoming transparent, as it was meant to be, and of detaining mind and eye instead of letting them pass on and up to God. Stained glass is lovely, and white windows are “barn-like,” and “starved,” and “bare;” but perhaps, if the object is to get light and to see the sun, these solemn purples and glowing yellows are rather in the way. I, for my part, believe that of the two extremes a Quakers’ meeting is nearer the ideal of Christian worship than High Mass; and so far as my feeble voice can reach, I would urge as eminently a lesson for the day Paul’s great principle, that a Christianity making much of forms and ceremonies is a distinct retrogression and a distinct descent. You are men in Christ; do not go back to the picture-book A B C of symbol and ceremony, which was fit for babes. You have been brought into the inner sanctuary of worship in spirit; do not decline to the beggarly elements of outward forms.—Dr. Maclaren, in “Expositor.”
4. Membership in the Church. In the Church, but not “in Christ.” The day is coming when union with the Church will not be worth the paper on which it is written, if there is no real spiritual union with Christ.
5. Party zeal and external philanthropy. The piety of Israel at this time seems to have been anything but inactive: it was very busy. Indeed it would seem that they were divided into religious parties or factions, some professing to be more orthodox than others. There was a rivalry, therefore, in their devotion; one tried to excel the other, and the competition ran so high that they began to “smite each other with the fist.” Formalism is ever full of denominational zeal. Much is said, and done, and given for man in this age of philanthropy, in the spirit of partisanship.
6. Sanctimonious solemnity (Isa_58:5). If men are in deep sorrow it is natural for them to droop their heads. In the east men wore sackcloth, as we do crape, to indicate their grief. But with the formalist all this is pretence—theatrical sadness and gloom. True religion is joy inspiring, and ever manifests itself in cheerfulness and sunshine. But the mere formalist cannot be happy, hence he robes himself in garbs of sadness, and produces the impression that religion is characteristically grave, &c. Such sanctimoniousness has done untold damage.
What is the character of your religion? Is it formal or spiritual, conventional or Christly—form or heart?
II. THE DEFICIENCIES OF FORMALISM.
1. It tends to form and foster intolerance. “The people of the Lord, the people of the Lord are we.” In the name of religion men have committed and still commit some of the greatest enormities on which the sun ever shone.
2. It fails to yield the solid happiness found in spiritual religion. It is impossible in the nature of things. True religion is an inward principle (1Sa_16:7; Rom_2:28; 1Co_7:19; Gal_5:6; Gal_6:15). A painted fire cannot warm, a painted banquet cannot satisfy hunger, and a formal religion cannot bring peace to the soul.
3. It is directly opposed to the spirit and precepts of the Gospel.
4. It is injurious to its possessor and to others (Isa_58:1). It warps the judgment, it deadens the conscience, it hardens the heart, it awakens false hopes, and it will put to shame at the last day. Its influence upon others is most pernicious and destructive. It misrepresents religion, &c. Let every minister cry aloud, spare not, lift up his voice like a “trumpet” against this common foe, this bane of Christendom.
5. It is an insult to Almighty God. If this formalism were so odious to God under the law—a religion full of ceremonies, certainly it will be much more odious under the Gospel—a religion of much more simplicity, and requiring so much the greater sincerity (Eze_33:21; Mat_15:8, and others). He peers into the heart, He sees the sham, and abhors the sacrifice, where the heart is not found.—A. Tucker.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3–4 'Why have we fasted,' they say, 'but you do…
'Why have we fasted,' they say, 'but you do not see it? Why have we humbled ourselves, but you do not notice?'
The people of Israel use questions to complain to God because they feel he is ignoring them. (See: Rhetorical Question)
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translationWords
fast
humble
oppress
labor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 3, 5 58:2 they act so pious (literally they seek me):…
58:2 they act so pious (literally they seek me): They may have been truly committed to a religious form, but they failed to truly meet God in their religious activities.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.