7 Is it not to deal to the hungry thy bread, And the mourning poor bring home, That thou seest the naked and cover him, And from thine own flesh hide not thyself?
A man -- he doth not oppress, His pledge to the debtor he doth return, Plunder he doth not take away, His bread to the hungry he doth give, And the naked doth cover with a garment,
and he answering saith to them, `He having two coats -- let him impart to him having none, and he having victuals -- in like manner let him do.'
And dost bring out to the hungry thy soul, And the afflicted soul dost satisfy, Then risen in the darkness hath thy light, And thy thick darkness `is' as noon.
and whoever may have the goods of the world, and may view his brother having need, and may shut up his bowels from him -- how doth the love of God remain in him? My little children, may we not love in word nor in tongue, but in word and in truth!
Bring ye in counsel, do judgment, Make as night thy shadow in the midst of noon, Hide outcasts, the wanderer reveal not. Sojourn in thee do My outcasts, O Moab, Be a secret hiding-place to them, From the face of a destroyer, For ceased hath the extortioner, Finished hath been a destroyer, Consumed the treaders down out of the land.
and now, as the flesh of our brethren `is' our flesh, as their sons `are' our sons, and lo, we are subduing our sons and our daughters for servants, and there are of our daughters subdued, and our hand hath no might, and our fields and our vineyards `are' to others.'
for I did hunger, and ye gave me to eat; I did thirst, and ye gave me to drink; I was a stranger, and ye received me; naked, and ye put around me; I was infirm, and ye looked after me; in prison I was, and ye came unto me. `Then shall the righteous answer him, saying, Lord, when did we see thee hungering, and we nourished? or thirsting, and we gave to drink? and when did we see thee a stranger, and we received? or naked, and we put around? and when did we see thee infirm, or in prison, and we came unto thee? `And the king answering, shall say to them, Verily I say to you, Inasmuch as ye did `it' to one of these my brethren -- the least -- to me ye did `it'. Then shall he say also to those on the left hand, Go ye from me, the cursed, to the fire, the age-during, that hath been prepared for the Devil and his messengers; for I did hunger, and ye gave me not to eat; I did thirst, and ye gave me not to drink; a stranger I was, and ye did not receive me; naked, and ye put not around me; infirm, and in prison, and ye did not look after me. `Then shall they answer, they also, saying, Lord, when did we see thee hungering, or thirsting, or a stranger, or naked, or infirm, or in prison, and we did not minister to thee? `Then shall he answer them, saying, Verily I say to you, Inasmuch as ye did `it' not to one of these, the least, ye did `it' not to me.
and when she was baptized, and her household, she did call upon us, saying, `If ye have judged me to be faithful to the Lord, having entered into my house, remain;' and she constrained us.
and if a brother or sister may be naked, and may be destitute of the daily food, and any one of you may say to them, `Depart ye in peace, be warmed, and be filled,' and may not give to them the things needful for the body, what `is' the profit?
in good works being testified to: if she brought up children, if she entertained strangers, if saints' feet she washed, if those in tribulation she relieved, if every good work she followed after;
And this: He who is sowing sparingly, sparingly also shall reap; and he who is sowing in blessings, in blessings also shall reap; each one, according as he doth purpose in heart, not out of sorrow or out of necessity, for a cheerful giver doth God love, and God `is' able all grace to cause to abound to you, that in every thing always all sufficiency having, ye may abound to every good work, (according as it hath been written, `He dispersed abroad, he gave to the poor, his righteousness doth remain to the age,') and may He who is supplying seed to the sower, and bread for food, supply and multiply your seed sown, and increase the fruits of your righteousness,
to the necessities of the saints communicating; the hospitality pursuing.
having brought them also into his house, he set food before `them', and was glad with all the household, he having believed in God.
and he saith, `Lo, I pray you, my lords, turn aside, I pray you, unto the house of your servant, and lodge, and wash your feet -- then ye have risen early and gone on your way;' and they say, `Nay, but in the broad place we do lodge.'
And Lot goeth out, and speaketh unto his sons-in-law, those taking his daughters, and saith, `Rise, go out from this place, for Jehovah is destroying the city;' and he is as `one' mocking in the eyes of his sons-in-law.
And the old man saith, `Peace to thee; only, all thy lack `is' on me, only in the broad place lodge not.' And he bringeth him in to his house, and mixeth `food' for the asses, and they wash their feet, and eat and drink.
and the men who have been expressed by name rise and take hold on the captives, and all their naked ones they have clothed from the spoil, yea, they clothe them, and shoe them, and cause them to eat and drink, and anoint them, and lead them on asses, even every feeble one, and bring them in to Jericho, the city of palms, near their brethren, and turn back to Samaria.
(But from my youth He grew up with me as `with' a father, And from the belly of my mother I am led.) If I see `any' perishing without clothing, And there is no covering to the needy, If his loins have not blessed me, And from the fleece of my sheep He doth not warm himself, If I have waved at the fatherless my hand, When I see in `him' the gate of my court,
He hath scattered -- hath given to the needy, His righteousness is standing for ever, His horn is exalted with honour.
and he lifteth up his eyes and looketh, and lo, three men standing by him, and he seeth, and runneth to meet them from the opening of the tent, and boweth himself towards the earth, And he saith, `My Lord, if, I pray thee, I have found grace in thine eyes, do not, I pray thee, pass on from thy servant; let, I pray thee, a little water be accepted, and wash your feet, and recline under the tree; and I bring a piece of bread, and support ye your heart; afterwards pass on, for therefore have ye passed over unto your servant;' and they say, `So mayest thou do as thou has spoken.'
If he who is hating thee doth hunger, cause him to eat bread, And if he thirst, cause him to drink water.
Whoso is giving to the poor hath no lack, And whoso is hiding his eyes multiplied curses.
`Therefore, O king, let my counsel be acceptable unto thee, and thy sins by righteousness break off, and thy perversity by pitying the poor, lo, it is a lengthening of thine ease.
And he said unto him, `In the law what hath been written? how dost thou read?' And he answering said, `Thou shalt love the Lord thy God out of all thy heart, and out of all thy soul, and out of all thy strength, and out of all thy understanding, and thy neighbour as thyself.' And he said to him, `Rightly thou didst answer; this do, and thou shalt live.' And he, willing to declare himself righteous, said unto Jesus, `And who is my neighbour?' and Jesus having taken up `the word', said, `A certain man was going down from Jerusalem to Jericho, and fell among robbers, and having stripped him and inflicted blows, they went away, leaving `him' half dead. `And by a coincidence a certain priest was going down in that way, and having seen him, he passed over on the opposite side; and in like manner also, a Levite, having been about the place, having come and seen, passed over on the opposite side. `But a certain Samaritan, journeying, came along him, and having seen him, he was moved with compassion, and having come near, he bound up his wounds, pouring on oil and wine, and having lifted him up on his own beast, he brought him to an inn, and was careful of him; and on the morrow, going forth, taking out two denaries, he gave to the innkeeper, and said to him, Be careful of him, and whatever thou mayest spend more, I, in my coming again, will give back to thee. `Who, then, of these three, seemeth to thee to have become neighbour of him who fell among the robbers?'
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 58
Commentary on Isaiah 58 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 58
Isa 58:1-14. Reproof of the Jews for Their Dependence on Mere Outward Forms of Worship.
1. aloud—Hebrew, "with the throat," that is, with full voice, not merely from the lips (1Sa 1:13). Speak loud enough to arrest attention.
my people—the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mt 6:16, 23; Lu 18:12.
2. 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.
3. Wherefore—the words of the Jews: "Why is it that, when we fast, Thou dost not notice it" (by delivering us)? They think to lay God under obligation to their fasting (Ps 73:13; Mal 3:14).
afflicted … soul—(Le 16:29).
Behold—God's reply.
pleasure—in antithesis to their boast of having "afflicted their soul"; it was only in outward show they really enjoyed themselves. Gesenius not so well translates, "business."
exact … labours—rather, "oppressive labors" [Maurer]. Horsley, with Vulgate, translates, "Exact the whole upon your debtors"; those who owe you labor (Ne 5:1-5, 8-10, &c.).
4. ye shall not fast—rather, "ye do not fast at this time, so as to make your voice to be heard on high," that is, in heaven; your aim in fasting is strife, not to gain the ear of God [Maurer] (1Ki 21:9, 12, 13). In English Version the sense is, If you wish acceptance with God, ye must not fast as ye now do, to make your voice heard high in strife.
5. for a man to afflict his soul—The pain felt by abstinence is not the end to be sought, as if it were meritorious; it is of value only in so far as it leads us to amend our ways (Isa 58:6, 7).
bow … head … sackcloth—to affect the outward tokens, so as to "appear to men to fast" (Mt 6:17, 18; 1Ki 21:27; Es 4:3).
6. loose … bands of wickedness—that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Le 25:49, &c.). Servitude, a fraudulent contract, &c.
undo … heavy burdens—Hebrew, "loose the bands of the yoke."
oppressed—literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Ne 5:10-12; Jer 34:9-11, 14, 16). Jerome interprets it, broken with poverty; bankrupt.
7. deal—distribute (Job 31:16-21).
cast out—rather, reduced [Horsley].
naked … cover him—(Mt 25:36).
hide … thyself—means to be strange towards them, and not to relieve them in their poverty (Mt 15:5).
flesh—kindred (Ge 29:14). Also brethren in common descent from Adam, and brethren in Christ (Jas 2:15).
8. light—emblem of prosperity (Isa 58:10; Job 11:17).
health—literally, a long bandage, applied by surgeons to heal a wound (compare Isa 1:6). Hence restoration from all past calamities.
go before thee—Thy conformity to the divine covenant acts as a leader, conducting thee to peace and prosperity.
glory … reward—like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (Isa 52:12; Ex 14:19, 20).
9. Then … call … answer—when sin is renounced (Isa 65:24). When the Lord's call is not hearkened to, He will not hear our "call" (Ps 66:18; Pr 1:24, 28; 15:29; 28:9).
putting forth of … finger—the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans.
speaking vanity—every injurious speech [Lowth].
10. draw out thy soul—"impart of thine own subsistence," or "sustenance" [Horsley]. "Soul" is figurative for "that wherewith thou sustainest thy soul," or "life."
light … in obscurity—Calamities shall be suddenly succeeded by prosperity (Ps 112:4).
11. satisfy … in drought—(Isa 41:17, 18). Literally, "drought," that is, parched places [Maurer].
make fat—rather, "strengthen" [Noyes]. "Give thee the free use of thy bones" [Jerome], or, "of thy strength" [Horsley].
watered garden—an Oriental picture of happiness.
fail not—Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).
12. they … of thee—thy people, the Israelites.
old waste places—the old ruins of Jerusalem (Isa 61:4; Eze 36:33-36).
foundations of many generations—that is, the buildings which had lain in ruins, even to their foundations, for many ages; called in the parallel passage (Isa 61:4), "the former desolations"; and in the preceding clause here, "the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on the Gentile world (Am 9:11, 12; Ac 15:16, 17).
be called—appropriately: the name truly designating what thou shalt do.
breach—the calamity wherewith God visited Israel for their sin (Isa 30:26; 1Ch 15:13).
paths to dwell in—not that the paths were to be dwelt in, but the paths leading to their dwellings were to be restored; "paths, so as to dwell in the land" [Maurer].
13. (Isa 56:2; Ne 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Isa 66:23).
foot—the instrument of motion (compare Pr 4:27); men are not to travel for mere pleasure on the Sabbath (Ac 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Ex 20:10, 11).
my holy day—God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight."
holy of the Lord—not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.
him—or else, it, the Sabbath.
not doing … own way—answering to, "turn away thy foot from the Sabbath."
nor finding … pleasure—answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [Bishop Andrewes].
nor speaking … words—answering to, "call Sabbath a delight … honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (Am 8:5; Mal 1:13).
14. delight … in … Lord—God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Ge 15:1; Job 22:21-26; Ps 37:4).
ride upon … high places—I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitringa], (De 32:13; Mic 1:3; Hab 3:19). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [Calvin]. The parallel words, "heritage of Jacob," confirm this (Ge 27:28, 29; 28:13-15).
mouth of … Lord … spoken it—a formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5).