King James Version
Isaiah 58
14 verses with commentary
True Fasting
Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins. aloud: Heb. with the throat
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The command 'Cry aloud, spare not, lift up thy voice like a trumpet' calls for bold, uncompromising proclamation of sin. The dual address 'shew my people their transgression, and the house of Jacob their sins' indicates that covenant community needs regular confrontation with their rebellion. This establishes that faithful preaching includes exposing sin, not just positive encouragement. God's people need prophetic rebuke, not therapeutic affirmation.
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.
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God commands Isaiah to expose religious hypocrisy with the intensity of a shofar blast: "Cry aloud, spare not, lift up thy voice like a trumpet." The threefold command emphasizes urgency and boldness. The message targets "my people" and "the house of Jacob"—not pagans but God's covenant community. The irony is sharp: "They seek me daily, and delight to know my ways, as a nation that did righteousness." They maintain external religious observance—regular worship attendance, desire for biblical teaching, questions about God's ordinances. They "ask of me the ordinances of justice" and "take delight in approaching to God." All appears well—they're religiously active, doctrinally interested, and outwardly devoted. Yet God sees through the facade to expose their hearts. This illustrates the Reformed understanding that external conformity without heart transformation is worthless (1 Samuel 16:7). The Pharisees of Jesus' day embodied this same hypocrisy (Matthew 23:25-28). Mere religious activity, even doctrinally informed activity, cannot substitute for genuine heart devotion and obedience.
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. labours: or, things wherewith ye grieve others: Heb. griefs
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The people's complaint reveals their transactional view of religion: "Wherefore have we fasted, say they, and thou seest not?" They expect God to respond to their religious performances like a vending machine—insert fasting, receive blessing. "We have afflicted our soul, and thou takest no knowledge?" assumes merit-based relationship with God. God's answer exposes their self-centered worship: "Behold, in the day of your fast ye find pleasure, and exact all your labours." Their fasting is selective—they abstain from food while pursuing business interests and exploiting workers. The Hebrew chephets (pleasure/business) suggests they use fast days to advance personal agendas. "Exact all your labours" means demanding full work from employees despite the religious occasion. This reveals that their fasting serves self-interest, not God's glory or neighbor's good. From a Reformed perspective, this illustrates that works performed from wrong motives, even religious works, are sin. True religion transforms the whole life—worship and work, vertical and horizontal relationships. Fasting without justice is abomination to God.
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. ye shall: or, ye fast not as this day
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God exposes the contradiction in their religious practice: "Behold, ye fast for strife and debate, and to smite with the fist of wickedness." Their fasts don't produce humility and reconciliation but strife, contention, and violence. The "fist of wickedness" (egrof resha) suggests aggressive conflict—perhaps legal disputes, business rivalries, or social divisions. Religion becomes a weapon to advance factional interests rather than a means of reconciliation. "Ye shall not fast as ye do this day, to make your voice to be heard on high." Their fasting produces noise, not acceptable prayer—clamor instead of genuine worship. The implication is clear: God will not hear prayers accompanied by injustice and oppression, no matter how religiously correct the forms. This aligns with the Reformed emphasis on the inseparability of faith and works. Saving faith necessarily produces fruit (James 2:14-26). Religious observance divorced from ethical living demonstrates false profession, not genuine faith. Our prayers reach heaven not through multiplied religious rituals but through the mediation of Christ and hearts transformed by His grace.
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? a day: or, to afflict his soul for a day?
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Through rhetorical questions, God defines what fasting is NOT: "Is it such a fast that I have chosen? a day for a man to afflict his soul?" The Hebrew anah nephesh (afflict soul) describes self-denial—the external actions of fasting. "Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him?" These were traditional signs of mourning and repentance (Jonah 3:5-6, Daniel 9:3, Esther 4:3). Bulrushes bend easily with the wind—a metaphor for temporary, superficial humility. The penetrating question follows: "Wilt thou call this a fast, and an acceptable day to the LORD?" God rejects mere external ritual divorced from internal reality and ethical transformation. This connects to the consistent prophetic critique of ritualism (1 Samuel 15:22, Psalm 51:16-17, Hosea 6:6, Amos 5:21-24, Micah 6:6-8). From a Reformed perspective, this illustrates that God requires truth in the inward parts (Psalm 51:6). The heart's condition, not external religious performance, determines acceptability before God. True fasting flows from genuine repentance and produces justice and mercy.
Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? the heavy: Heb. the bundles of the yoke oppressed: Heb. broken
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God now defines the fast He chooses: "to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke." Four parallel phrases emphasize comprehensive liberation. "Bands of wickedness" are cords of injustice binding people in oppression. "Heavy burdens" are the crushing weights of exploitation—economic, social, or political. "Let the oppressed go free" uses the Hebrew ratsats (oppressed/crushed), describing those ground down by injustice. "Break every yoke" employs the imagery of slavery—removing the wooden beam that harnessed oxen. True fasting manifests in social justice: freeing slaves, canceling unjust debts, ending exploitation, reforming oppressive structures. This is not works-righteousness but the fruit of genuine repentance. From a Reformed perspective, this illustrates that justification by faith alone necessarily produces sanctification. Those truly regenerated demonstrate transformed affections, seeking God's glory through love of neighbor. This anticipates Jesus' proclamation of His mission: "to preach deliverance to the captives...to set at liberty them that are bruised" (Luke 4:18), and James's definition of pure religion as caring for orphans and widows (James 1:27).
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? cast: or, afflicted
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The fast God chooses continues with practical expressions: "Is it not to deal thy bread to the hungry?" Sharing food with the famished is basic covenant obligation (Deuteronomy 15:7-11, Leviticus 25:35-37). "That thou bring the poor that are cast out to thy house?" means providing shelter for the homeless—the Hebrew merudim (cast out/wandering) describes those displaced and destitute. "When thou seest the naked, that thou cover him?" addresses clothing the exposed. The climactic phrase strikes at selfish isolation: "and that thou hide not thyself from thine own flesh?" The Hebrew basar (flesh) means blood relatives, but the prophetic tradition extends this to all humanity (Genesis 9:6, Acts 17:26). This verse requires breaking through self-centered existence to genuine other-centered love. From a Reformed perspective, this reflects the second table of the law—love of neighbor flowing from love of God (Matthew 22:37-40). These aren't additions to faith but evidence of faith. Those justified by grace demonstrate transformation through works of mercy. This anticipates Jesus' sheep and goats judgment, where serving the hungry, homeless, and naked reveals true discipleship (Matthew 25:31-46).
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. be: Heb. gather thee up
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God promises abundant blessing for those who practice true religion: "Then shall thy light break forth as the morning." The Hebrew shachar (morning/dawn) suggests sudden, glorious illumination after darkness. This light likely represents God's favor, vindication, and spiritual enlightenment (Isaiah 60:1-3, Malachi 4:2). "And thine health shall spring forth speedily" uses arukhah (health/restoration), the same word for flesh growing over a wound—complete healing and restoration. "Thy righteousness shall go before thee" pictures righteousness as a herald preparing the way, demonstrating God's approval. Most glorious: "the glory of the LORD shall be thy rereward." The Hebrew me'aseph (rereward/rear guard) refers to the protecting force behind an army or caravan. God Himself guards their backs, as He did in the exodus (Exodus 14:19). From a Reformed perspective, this doesn't promise prosperity gospel health-wealth rewards for good works, but the covenant blessings of God's presence, protection, and favor for those who live out genuine faith. The blessings are primarily spiritual—light, healing, righteousness, God's presence—though they include temporal provisions.
Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
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Continuing the promises, God pledges immediate response to prayer: "Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am." This intimate response—"Here I am" (hineni)—is the same phrase Abraham, Moses, and Isaiah used when responding to God's call (Genesis 22:1, Exodus 3:4, Isaiah 6:8). God reciprocates their availability to Him with His availability to them. However, this promise is conditional: "If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity." Three sins must cease: (1) "the yoke"—oppressive burdens placed on others; (2) "putting forth of the finger"—gestures of mockery, accusation, or contempt (Proverbs 6:13); (3) "speaking vanity" (aven)—worthless, deceptive, or malicious speech. From a Reformed perspective, this shows that effectual prayer requires not sinless perfection but genuine repentance and transformation. God hears the prayers of the righteous (Proverbs 15:29, James 5:16, 1 John 3:22), but unconfessed sin hinders prayer (Psalm 66:18, Isaiah 59:2). Christ's perfect righteousness opens the way, but we must approach through faith active in love.
And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday:
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God continues promising blessing for practical mercy: "And if thou draw out thy soul to the hungry, and satisfy the afflicted soul." "Draw out thy soul" (taphek naphsho) means to pour out yourself, giving not merely surplus but from personal resources and with personal involvement. "Satisfy the afflicted soul" requires meeting genuine needs—the Hebrew anah (afflicted) describes those humbled by circumstances. Then come glorious promises: "then shall thy light rise in obscurity, and thy darkness be as the noonday." This promises illumination in dark circumstances—God bringing clarity, hope, and vindication when circumstances appear hopeless. The contrast between "obscurity" and "noonday" emphasizes complete transformation from deepest darkness to brightest light. This echoes earlier promises (verse 8) but adds the element of God bringing light even in ongoing dark circumstances. From a Reformed perspective, this illustrates that those who live out their faith through mercy will experience God's sustaining presence even in trials. The darkness doesn't necessarily disappear, but God's light shines within it, transforming experience from despair to hope.
And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. drought: Heb. droughts fail: Heb. lie, or, deceive
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This verse promises God's continual guidance and provision to those who live righteously (context: genuine fasting, caring for the poor, avoiding sin). 'The LORD shall guide thee continually'—not occasional direction but constant leading, moment by moment divine guidance for life's journey. 'Satisfy thy soul in drought'—even in difficult seasons (spiritual, emotional, or physical 'drought'), God provides deep soul satisfaction. 'Make fat thy bones'—a Hebrew idiom for health, vitality, and strength; God provides vigor and wellness. The similes conclude the verse: 'like a watered garden'—flourishing, fruitful, beautiful versus barren; 'like a spring of water, whose waters fail not'—a reliable, unfailing source of life, refreshment, and blessing to others.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.
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God promises restoration and legacy: "And they that shall be of thee shall build the old waste places." The Hebrew mimekha (from/of thee) indicates descendants or followers—future generations will benefit from present faithfulness. "Build the old waste places" promises reconstruction of what has been destroyed. "Thou shalt raise up the foundations of many generations" speaks of re-establishing what has been lost across time. Then come two honorific titles: "thou shalt be called, The repairer of the breach." A breach (perets) is a gap in city walls creating vulnerability (Nehemiah 6:1). God's people will repair what sin has broken. "The restorer of paths to dwell in" pictures making safe passage where roads had become dangerous or impassable. From a Reformed perspective, this describes the church's calling in redemptive history. We are builders and repairers—not creating something new but restoring God's original design. Through proclamation of the gospel and works of mercy, we repair the breach between God and humanity that sin created, and restore paths to abundant life. Ultimately, Christ is the true Repairer who rebuilds the fallen temple of humanity (John 2:19-21) and restores all things (Acts 3:21, Revelation 21:5).
If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:
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The conditional promise 'If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day' establishes that Sabbath-keeping requires intentional restraint from pursuing personal agenda. The call to make Sabbath a 'delight' rather than burden transforms duty to joy. The promise 'then shalt thou delight thyself in the LORD' shows that Sabbath properly observed deepens intimacy with God, not mere external compliance.
Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it.
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The chapter concludes with promises for Sabbath observance: "Then shalt thou delight thyself in the LORD." The Hebrew hitanag (delight) describes exquisite pleasure and satisfaction—finding ultimate joy in God Himself rather than in created things. "And I will cause thee to ride upon the high places of the earth" uses military imagery of victory and dominion (Deuteronomy 32:13, 33:29). "And feed thee with the heritage of Jacob thy father" promises covenant blessings—the inheritance given to the patriarchs. The chapter ends with divine authority: "for the mouth of the LORD hath spoken it." This phrase (pi Adonai diber) seals the promise with absolute certainty. God's spoken word ensures fulfillment. These blessings flow from turning from Sabbath-breaking and finding delight in God's appointed means of grace. The Sabbath represents trusting God's provision rather than endless striving, and dedicating time specifically for worship rather than perpetual commerce. From a Reformed perspective, Christ fulfills the Sabbath rest (Hebrews 4:9-10), but the principle remains: those who truly delight in God, prioritizing worship and dependence on Him rather than self-reliance, will experience His covenant blessings. True religion reforms all of life—worship, work, justice, mercy, and rest.