Chapter 58

1 The prophet, being sent to reprove hypocrisy, 3 expresseth a counterfeit fast and a true. 8 He declareth what promises are due unto godliness, 13 and to the keeping of the sabbath.

1. Cry aloud. In ch. 57:15–21 Isaiah presents Heaven’s message of reconciliation and peace. In ch. 58 he gives instruction as to what repentance involves, and what is essential before the promised blessings may be realized. A call to repentance cannot be effective unless it sets forth clearly what men must do about sin in their lives (see Eze. 13:10–16). A call to reformation is a call to decisive action. Compare the message of Joel 2:12, 13.

Shew my people. Leaders who fail to draw a clear line between right and wrong, that the people may understand the principles involved, are “blind leaders of the blind” (Matt. 15:14; Luke 6:39; see on Matt. 23:16).

2. They seek me daily. Outwardly the nation of Judah professed to follow the Lord, but inwardly they were far from Him. They held to the external forms of religion, but neglected its basic principles. They fasted and prayed, observed the Sabbath, kept the sacred feasts, brought their offerings to the Temple, and attended solemn assemblies, while they engaged in every form of iniquity (ch. 1:11–15). Theirs was an incongruous attempt to serve both God and mammon (see on Matt. 6:24–34). They professed to love the light, but chose to live in darkness (see on Matt. 6:19–23). They wanted all this world had to offer—and heaven too. They thought to enjoy the privileges of obedience, but were loath to shoulder its responsibilities (see pp. 32, 33; see on Matt. 21:28–32).

3. Wherefore have we fasted? Hypocrisy had permeated their religious life (see on Matt. 6:2). These hypocrites thought to make themselves acceptable to God by undergoing various forms of bodily affliction. Fasting, they believed, would atone for iniquity. Their darkened minds failed to realize that God is righteous and that He requires righteousness of His children. They forgot that the essence of true religion is the exercise of justice, mercy, and humility (Micah 6:8; see on Isa. 57:15).

Find pleasure. These hypocrites fasted because they thought thereby to earn God’s approval. They did not grasp the spiritual meaning of such things as fasting and Sabbath observance, and thought that adherence to the forms of religion gave them license to gratify their own passions and to oppress the poor and the helpless.

Exact all your labours. Literally, “oppress all your laborers” (see Lev. 19:13; James 5:4).

4. For strife and debate. The forms of fasting were religiously followed, but the spirit of true fasting (see v. 6) was missing. Rigorous practices served only to excite the nerves and irritate the temper. Fasting such as that ordained by God (v. 6) would have led to more virtuous living.

5. Such a fast. Their fasting was not of God’s appointment, and therefore entirely unacceptable to Him. They fasted merely to gain favor with God and to secure His approval of their evil deeds, as if abstention from food was of more importance in God’s sight than abstention from iniquity! See on Matt. 6:16.

6. To loose the bands. True fasting was designed to purify the motives and reform the life. But with the Jews the practices of religion had become a cloak for oppression of the weak, robbery of widows and orphans, and all forms of bribery, deceit, and injustice (Isa. 1:17, 23; Hosea 4:2; Amos 2:6; 3:10; 4:1; 5:11; 8:4–6; Micah 6:11, 12). The true purpose of religion is to release men from their burdens of sin, to eliminate intolerance and oppression, and to promote justice, liberty, and peace. God intended His people to be free, but the leaders of Israel were making slaves and paupers of them.

The heavy burdens. Literally, “the bonds of the yoke.”

7. Deal thy bread. True religion is practical. To be sure, it includes the rites and ceremonies of the church, but it is in the life lived before one’s fellows that the presence or absence of true religion is manifest. It is not so much a matter of abstaining from food as it is of sharing food with the hungry. Practical godliness is the only kind of religion recognized at the judgment bar of God (Matt. 25:34–46).

8. Thy light. See on ch. 60:1.

Thine health. What we contribute to the well-being of others reacts to our own good. Our own welfare is intimately related to that of our fellow men.

Thy rereward. Or, “thy rear guard” (cf. ch. 52:12). Compare Israel’s experience in the wilderness (Ex. 14:19, 20). As we walk in ways of God’s choosing we can be sure of His protecting presence.

9. Then shalt thou call. The promises of God are conditional upon obedience. Isaiah points out the difference between prayer God can answer, and worship that is not acceptable to Him (chs. 1:11–17; 58:2–4). Were God to shower favors upon those who do not approach Him in sincerity and truth, the result would be to confirm them in their evil ways.

If thou take away. By criticism, fault-finding, gossip, and innuendo, many professed Christians make the burdens of their fellows almost too heavy to bear. Many a noble Christian has been crushed and sent to his grave in discouragement and defeat by having the finger of scorn pointed at him by a fellow Christian. God cannot draw near to His people while they are engaged in criticizing and oppressing their fellows.

10. Draw out thy soul. That is, take a personal interest in. If the church would live up to its opportunities and responsibilities, if its members would be Christians in spirit as well as in name, its task on earth would soon be completed and the Lord would return in glory. Lives of unselfish service for others shed abroad the light of the glory of God (see chs. 9:2; 60:1, 2).

11. The Lord shall guide. God cannot lead those who are stubborn, conceited, and self-centered. Christians who would be led by God must first put self aside and give themselves fully to the work of the Master. The Christian experience of many today is bleak and barren because of a lack of love for their fellow men.

In drought. In times of spiritual drought God promises to refresh those who have sought sincerely to be a blessing to their fellow men.

12. Old waste places. Or, “ancient ruins” (RSV). When, eventually, the Jews should return from captivity they would find Jerusalem in ruins. But the nation’s moral edifice also lay in ruins, and this must be rebuilt. Here is pictured a great work of revival, reformation, and restoration. A breach had been made in the wall, as it were, because of the failure to practice true religion (vs. 3–5). Nevertheless, the foundations remained, and upon them a new structure was to be reared. The manner of rebuilding the “old waste places” has been set forth in vs. 6–10; it consists of a revival of practical religion. The place where reformation is to begin is indicated in v. 13.

Paths to dwell in. That is, right courses of action. Ancient pathways once trodden by God’s people are to be restored (see Jer. 6:16). Right principles are to be honored and followed in all the relationships of life. All over the world the work of restoration is in progress. The Sabbath is being restored to its rightful place in the law of God and in the lives of men. Again men and women are being taught to walk in the ways of the Lord. They are being invited to enter the city of God and to take their place in the living temple that is being built (1 Cor. 3:9–11, 16; Eph. 2:20–22; 2 Tim. 2:19; 1 Peter 2:4–9).

13. Turn away thy foot. The work of restoration is to begin with a revival of true Sabbath observance, the essence of which is communion with God and remembrance of His creative power, on the day that He made holy. The fate of Israel as a nation was determined by its attitude toward God’s holy day (see Jer. 17:24–27). The Sabbath was never intended to be an end in itself, but rather a means by which man might become acquainted with the character and purposes of his Creator (see on Ex. 20:8).

From doing. Note that the word “from” has been supplied by the translators. However, Dead Sea scroll 1QIs has “from,” as do also the LXX and the Syriac.

Thy pleasure. The essence of sin is selfishness—doing what one pleases, irrespective of God or man. The Sabbath day presents man with an opportunity to subdue selfishness and cultivate the habit of doing things that are pleasing to God (1 John 3:22) and that contribute to the well-being of others. Rightly understood and observed, the Sabbath is the key to man’s happiness both here and in the hereafter. True Sabbath observance will lead to the work of reformation pictured in Isa. 58:5–12. Those who do not enter into the spirit of the Sabbath as God ordained it, little realize what they are missing. The Sabbath is one of the greatest blessings bestowed upon men by a loving Creator.

A delight. The mere form of Sabbath observance is of little value. Those who think of the Sabbath as a burden have not discovered its true meaning and value.

The holy of the Lord. See on Gen. 2:1–3.

Honour him. Here is the acid test of what is right and proper on the Sabbath—does it honor God? Any activity entered into with the objective of learning more of the character, works, ways, and will of the Creator, or that is made a channel whereby His love may reach the hearts and lives of our fellow men, is indeed an honor to God.

14. Delight thyself. Those who make the Sabbath what God intended it to be, enter into a close fellowship with Him that others cannot know. Compare Ps. 40:8; see on Eze. 20:12, 20.

High places of the earth. Material as well as spiritual prosperity is promised those who enter wholeheartedly into the spirit of the Sabbath (see on Matt. 6:33).

The heritage of Jacob. For a summary of the various blessings that were included in “the heritage of Jacob,” see pp. 27, 28.

Ellen G. White comments

1–14CS 85; Ev 516; MM 123, 263; TM 126; 1T 355; 2T 35, 684; 6T 265, 289; 8T 159, 170; WM 29–34, 121, 221

1     CW 38, 174; Ev 195; GC 459; GW 304; LS 202; TM 89, 411; 1T 197, 216, 249; 2T 440, 608; 3T 258; 4T 517; 5T 211; 6T 17, 61; 8T 31, 159; 9T 243; WM 77

1, 2 GC 452; TM 296; 5T 299

1–32T 146

2     1T 257

3     2T 156

4     AA 413; 1T 257, 258

4–6DA 278

5–71T 256

5–112T 33

6     TM 481; 1T 258; 8T 218

6, 7 COL 210, 370; 2T 146, 156, 331; 3T 519; 6T 266; WM 270

6–92T 684; 8T 159

6–114T 60

7     CH 390; ChS 215; CS 161, 164; DA 369; GC 654; MH 147, 206; ML 240; 6T 85, 276, 282; WM 220, 306, 309

7, 8 COL 417; PK 718; 2T 29

7–11MB 122; MH 256

8     DA 350; FE 349; MH 100, 258; ML 246; 2T 36, 332; 4T 63; 6T 82, 267, 438; 7T 60, 120; WM 302

8–102T 35

8–11TM 126; 6T 306; WM 303

9–11ML 246; 2T 146

10   COL 371; DA 278, 369

10, 11  MH 100; PK 132, 327; 2T 685; 8T 134

10–128T 218

11   AA 340; 1T 592; 2T 29, 36, 669

11, 12  Ev 240

11–14MM 215

12   ML 224; PK 677; 5T 321; 6T 126; 7T 139; WM 32

12, 13  Ev 355; 1T 76

12–14GC 452; LS 96; PK 678; 3T 573; 6T 265, 352

13   CG 537; Ev 235; GC 447; 4ML 224; PP 307; 2T 584

13, 14  DA 289; 2T 702; 4T 114, 252; 8T 159

14   Ev 240; 6T 312