Isaiah 58

Vcr. 2. Yet they seek me daily. To seek God is the same as to draw nigh unto htm in his ordinances, such as are prayer, repentance, reading or hearing his word, or any other religious exercise, which may inform us of his will, and procure us his favour.

Isaiah 58:3

Wherefore have tve afflicted our sold?. By fasting and humiliation: a phrase used particularly of the great day of expiation, (Lev. xvi. 29. xxiii. 27.) Behold, in the day of your fast you find pleasure, and you exact all ymir labours.’] Or, as tho words may more significantly be rendered, You find wherewithal to please yourselves, and you are rigorous in grieving, or burdening others. You gratify your own passions, especially your covetousness, and you oppress the poor, and so are defective in the duties both of justico and charity, as it •follows.

Isaiah 58:4

Ye fast for strife and debate, and to smite xvith the fist of wickedness. Your fasts have the appearance of dcj votion, but their true design is only to promote parties and “contention, and to oppress the innocent: such was that fast we read of I Kings xxi. 10. Ye shall not fast as ye do this day, to make your voice to be heard on high.] The prophet seems to have made this discourse upon some extraordinary day of humiliation, when it was usual for the prophets to make public exhort-‘ations to the people: (see Jcr. xxxvi.O.) and he tells them in this verse, that their fasts ought not to be like this which they now kept, which consisted only in being noisy in the •worship of God, as if their outward vehemeney would make their prayers reach to heaven; whereas it was sincere and inward piety alone which gave access to the throne of grace. Solemn humiliations are elsewhere expressed by crying unto the Lord, (Joel i. 14,) and crying mightily unto God, (Jonah iii. 8.) Vcr. 5; Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him?] These were ceremonies which accompanied fasting. (See Matt. vi. 16. Jonah iii. 6.) Vor. G. Is not this the fast that I have chosen? to loose the bands of wickedness, &c] It is a common phraseology of Scripture, to express the preference that is due to one thing before another, by terms which express the rejecting of that which is less worthy: so when God saith, I will have mercy, and 7iot sacrifice, (Hos. vi.6.) the meaning is, that mercy is lo be preferred before sacrifice. Just thus the prophet speaks of fasting here, as a thing in itself of little or no use: (though elsewhere God expressly enjoins it, both in the Old and New Testament: sec Lev. xxiii. 29. Jlatt.ix. 15.) to shew how much mercy is to be preferred, without which fasting will not avail any thing. To loose the bands of wickedness, to undo the heavy burdens, &c] These several expressions signify the forbearing severe exactions upon insolvent debtors, griping usury, (see Nchem. v.) and especially keeping servants in slavery, without’allowing them the benefit of release at the end of seven years, which the law expressly required, (Exod.xxi. 2.) but the hard-hearted Jews w’ould by no means comply with. (See Jer. xxxiv. 8, &c.)

Isaiah 58:7

And that thou hide not thyself from thine oivn flesh. From those of thine own kindred, thy brethren, or countrymen. (See (he notes on ix. 20. xlix. 26.) Vcr. 8. Then shall thy light break forth its the morning.] As tho light breaks forth out of iflic darkness; so thy low and afflicted condition shall be suddenly changed into a happy and glorious one. (Compare ix. 1,2. Job xi.17. and here, vcr. 10.) And thine health shall spring forth speedily.] As calamities are often expressed by wounds or sickness: (see i.7. Jer. xv. 18.) so the restoring any person or nation to their former prosperity, is expressed by healing them. (See xix. 22. Ivii.19. Jcr. ix:22.) And thy righteousness shall go before thee: the glory of the Lord shall be thy rereivard.] God’s favour protecting thine innocence, shall both guide and defend thee. (Sec the note on Iii. 12.) Vcr. 9; If thou take from the midst of thee the yoke.] See ver. 6.. The putting forth of the finger.] The expression probably alludes to some gesture they used in their conversation, whether of mocking or threatening others: or it may signify any the least attempt towards the invading the right of others. (Compare lix.3. see Psal. exxv. 3.) To put forth the hand unto iniquity, is to offer at something which is not consistent with righteousness or justice. And speaking vanity.] Vanity here means falsehood and deceit, which is too often used in men’s dealings with each other: so the word is taken, lix. 4. where our translation rentiers it iniquity.

Isaiah 58:10

And if thou draw out thy soul to the hungry. If thou extend thy compassions to him that is in need. A charitable temper is commonly expressed by a large sou], as a niggardly person is called anarrow-soirfed man, whose thoughts and affections are confined wholly to himself and his own concerns.

Isaiah 58:11

And the Lord shall guide thee continually, and satisfy thy sold in drought, Sec. Drought is put for any sort of want, because dry ground is barren, and destitute of all conveniences for the support of life. And therefore God’s grace and blessing is often represented by the metaphor of watering dry ground with streams and rivers, as it follows here, Thou shalt be like a watered garden, &c. (Compare xxx. 24. xxxv. G.;xli. 18. xliv. 3.) - And make fat thy bonesT].The phrase denotes a good habit of body: (compare Job xxi. 24. Prov. iii. 8.) as. dry bones siguify the state of death. (Ezek. xxxvii. 4.)

Isaiah 58:12

And they that shall be of thee shall build the old waste places. Shall rebuild those houses and cities which have of a long time’ laid ruinous (compare lxi. 4. and see the note there), and have been razed from the very foundations. (See Psal. exxxvii. 7.).. The Restorer of paths to dwell in.] When the cities which have lain desolate are reinhabited, the roads that lead to • them will be again frequented. (Compare Judg. v. G. Psal. •cvii.7.)

Isaiah 58:13

If thou turn away thy foot from my sabbath, &c. If thou abstain from following thy own ways and pleasure on the sabbath, the day dedicated to my service. From hence it appears, that the precept of keeping the sab* bath-day holy, did not enjoin merely a bodily rest; but implied likewise setting the day apart for the services of religion. Why the prophet lays such stress upon keeping the sabbath-day, sec the note onlvi.2. (Compare likewise Jcr. xvii. 21, 22, &c.) Vcr, 14, llien, shall thou delight thyself in the Lord.]