"Cry aloud, do not hold back! Raise your voice like a ram's horn. Declare to My people their transgression and to the house of Jacob their sins. Sermons
Loudly, with all the strength of throat and as with trumpet-voice, the prophet is to cry and denounce the rebellion and the sins of the people. I. THEIR FORMALITY AND HYPOCRISY, They consult Jehovah daily; they apply to the prophet or the oracle; they offer prayer. They profess to desire to know God's ways, his commands, and his dealings with his people. Just as if they were a holy people, and were not really far in heart from God, they demand of him "judgments of righteousness;" i.e. manifestations of his pleasure as the God of the covenant, his approach as the God of justice. They adhered to the forms of religion, but the heart was not in them. Relying on those forms, they were surprised the Divine favour was not vouchsafed to them. "A hypocrite has no true and real delight in the service of God or in his truth; but, at the same time, there may be a great deal of professed interest in the ways of God. A great deal of busy and bustling solicitude about the order of religious services, the external organization of the Church, the ranks of a clergy, the claims of a liturgy. There may be a great deal of pleasure in theological discussion, in the metaphysics of theology, in the defence of what is deemed orthodoxy. There may be much pleasure in the music of devotion, in the pleasant voice of a preacher, in the triumphs of party, the advancement of our sect. But true religion is delight in religion itself - in the service of God as such, and because it is holy. It is pleasure, not even in the triumph of Christianity as a mere party measure, but in God as he is, his holy service and truth" (Barnes). II. SPURIOUS FASTING. Formal fasting appears to have increased from the time of the Captivity. Another phrase for it was "humbling the soul" (Leviticus 16:29, 31; Leviticus 23:27, 32; Numbers 29:7; Numbers 30:13). In connection with this outward observance, they keenly pursue business ends, exacting the full tale of tasks. "Like Shylock, they demand the pound of flesh, at the same time that they may be most precise, punctual, and bigoted in the discharge of the duties of religion. If we desire to keep a fast acceptable to God, it should be such as shall make us kind, mild, benignant; such as shall take effect in the unbinding heavy burdens from the poor, and relaxing the rigidness of the claims we have on others." Moreover, the fasting is connected with strife and contention; and so their prayers cannot rise to the seat of Jehovah (Isaiah 57:15). "Thou hast covered thyself with clouds, so that prayer may not pass through" (Lamentations 3:44). "Their words fly up, their thoughts remain below;
Words without thoughts never to heaven go." The inclination of the head, the sackcloth and the ashes, - these make not the fast in the eyes of Jehovah. "It is not a mournful expression, a solemn dress, or a thin table that God so much regards. It is the heart, and not the stomach, that he would have empty; and, therefore, if a man carries a luxurious soul in a pining body, or the aspiring mind of a Lucifer on the hanging head of a bulrush, he fasts only to upbraid his Maker, and to disgrace his religion, and to heighten his final reckoning, till he becomes ten times more the son of perdition than those who own their inward love of sin by the open undissembled enmities of a suitable behaviour. Let a man not count himself to have fasted to any purpose, if by it he has not got ground of his corruption, in some measure supplanted his sin, and estranged his affections from the beloved embraces of sinful objects" (South). III. THE TRUE FASTING. There was elaborate and merciful legislation for the protection of Hebrew slaves (Exodus 21:2; Deuteronomy 15:12; Leviticus 25:39); yet it appears to have become a dead letter, which called for severest castigation (Jeremiah 34:8, etc.). "To loose the bands of wickedness," to release those borne down by exactions contrary to the Law, to "untie the thongs of the yoke" (to free those detained beyond the legal time), to raise up the "crushed" (in the spirit of him who cherishes the crushed reed, Isaiah 42:3; Cheyne), this was the chosen fast of Jehovah. It was "to break bread to the hungry, and to bring miserable outcasts to their home" (cf. Ezekiel 18:7, 16). It was "to clothe the naked, and not to hide one's-self from one's own flesh." It is known that from time to time, both in the Jewish and the Christian Churches, alms-giving has been exalted into a religion and a morality, instead of remaining the expression and fruit of a pure heart. None the less it may be true that at certain times the duty may stand in the forefront of piety, and the neglect of it leave the reproach of "worse than the infidel" on the conscience. Righteousness is not coincident with almsgiving; but almsgiving, like any other external act, may be perverted into a formalism (as we see from Matthew 6:14). Charity must begin at home. The outcasts (Joel 3:2-8; Nehemiah 5:8), and those of the same flesh (Nehemiah 5:5), are especially those of one's own house and country. "The condition of a truly religions fast is that it be attended with alms and works of charity. Amongst our other emptinesses, the evacuation of the purse is proper to this solemnity, and he that inflicts a thorough penance upon this, stops the fountain of luxury and the opportunities of extravagance. Charity is the grand seasoning of every Christian duty; it gives it a gloss in the sight of God, and a value in the sight of man; and he fasts properly whose fast is the poor man's feast, whose abstinence is another's abundance. God here roundly tells his people what is truly a fast and what is no fast in his esteem - not to abstain from bread, but to deal it to the hungry; "this is properly to fast. Not to wrap ourselves in sackcloth, but to cover and clothe our naked brother; this is to be humbled. Alms have so much the pre-eminence over prayer, that one is a begging of God, the other a lending to him" (South). IV. PROMISES TO THE OBEDIENT. "Thy light shall break forth as the morning" (cf. Job 11:17). Like the spreading welcome light of" rosy-fingered dawn," prosperity will come to gladden their hearts. "Thy new flesh shall quickly shoot forth." Old wounds shall be healed, and the vital forces, which have been checked, shall resume their activity. "Thy righteousness shall go before thee." Personal rectitude (Isaiah 1:27; Isaiah 33:5, 6) shall be as a leader, conducting them in the paths of prosperity and peace; and in the rear of the host shall be Jehovah's glory (Isaiah 52:12). Here, then, is joy, vigour, confidence, all connected with rightness; this rightness found, where alone it can be found, in mind and heart conformed to the Divine will. Prayer will be heard and answered (contrast vers. 2, 4). A God distant and exiled will give place to one so near that a cry will bring his presence and his help. As the last note of despair is, "Where is our God?" the highest point of faith is reached by those who hear him say, "Here I am!" But God would ever be near, were it not for the "thick cloud" of sin between the heart and him. Only let the oppression and the contumely and the defilement of the tongue, reflected in the defilement of the mind, cease, and the better springs of the inner life will rise. When they rise, there will be blessing around one, and other lives will be gladdened; and, when this shall be, then "thy thick darkness shall be as noon;" life shall be a progress under Divine direction; there shall be refreshment, comfort, exhilaration, and restoration of the ruins of the past. - J. Cry aloud, spare not. "Cry with the throat." Crying with the throat or from the lungs is here opposed to a simple motion of the lips and tongue (1 Samuel 1:13). The common version, "Cry aloud," is therefore substantially correct, though somewhat vague. The LXX in like manner paraphrases it ἐν ἰσχύι. J.D. Michaelis reads, "as loud as thou canst." The positive command is enforced by the negative one, "spare not," as in Isaiah 54:2. The loudness of the call is intended to suggest the importance of the subject, and, perhaps, the insensibility of those to be convinced. The prophet here seems to turn away from avowed apostates to hypocritical professors of the truth.() When our Lord Jesus, promised to send the Comforter, He added, "When He is come, He shall convince;" for conviction must prepare for comfort, and must also separate between the precious and the vile, and mark out those to whom comfort doth not belong. God had appointed this prophet to comfort His people ( Isaiah 40:1); here He appoints him to convince them, and show them their sins. () () I. TESTIFY AGAINST SOME OF THE PREVAILING SINS AND CRYING ABOMINATIONS OF THIS LAND.1. Pride. 2. Luxury. 3. Pleasure. 4. Gluttony. 5. Drunkenness. 6. Swearing. 7. Sabbath-breaking. 8. Lying. 9. Avarice. 10. Adultery and fornication. 11. Profane contempt of holy things. 12. The evil passions which agitate the bosoms of men, and which receive the sanction of a large portion of the community — not as casual evils, but as principles of action, and tests of what is called highmindedness and honour. Some of the most prevailing of these, when stripped of their specious coverings, and exhibited in their proper character, are — ambition, envy, malice, and revenge. 13. Flagrant insincerity., and wicked abuse of professed acts of public worship. 14. Hardened impenitence. II. URGE WITH FAITHFULNESS AND IMPARTIALITY THE SENTENCE OF GOD DENOUNCED UPON EACH. () Homilist. is the popular piety of this age and land.I. IT IS VERY EARNEST. The piety', of Israel at this time seems to have been anything but a dull and inactive power; it was very busy. 1. It was earnest in study. "They seek Me daily," etc. (ver. 2). 2. It is earnest in prayer. "They ask of Me the ordinances of justice," etc. 3. It is earnest in its self-sacrifice. It endures lastings and self-mortifications (ver. 3). 4. It is earnest in its churchism. "Ye fast for strife and debate," etc. It would seem that the Israelites 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." 5. It is earnest in its professions. They made "their voice to be heard on high." II. IT IS TERRIBLY REPREHENSIBLE. The prophet is here called upon to "Cry aloud, spare not," etc. 1. It is an insult to God. "He abhors the sacrifice where not the heart is found." This selfish piety is the most abhorrent of all impieties. 2. It is pernicious to souls. This selfish piety inflicts incalculable injury upon its possessor: it warps the judgment, it deadens the conscience, it awakens false hopes generates diseased affections and dehumanizes the man. Nor is the injury confined to the possessor himself. ()
People Isaiah, JacobPlaces JerusalemTopics Aloud, Clear, Cry, Declare, Disobedience, Doings, Evil, Family, Hold, Horn, Jacob, Lift, Loud, Loudly, Quiet, Raise, Rebellion, Restrain, Shew, Sins, Sounding, Spare, Throat, Transgression, Trumpet, VoiceOutline 1. The prophet, being sent to reprove hypocrisy,
3. shows the difference between a counterfeit fast and a true
8. He declares what promises are due unto godliness
13. And to the keeping of the Sabbath
Dictionary of Bible Themes Isaiah 58:1 5196 voice
5528 shouting
5595 trumpet
5877 hesitation Isaiah 58:1-7 8432 fasting, practice
8617 prayer, effective Isaiah 58:1-9 8160 seeking God Library June 17. "The Glory of the Lord Shall be Thy Reward" (Isa. Lviii. 8).
"The glory of the Lord shall be thy reward" (Isa. lviii. 8). He comes by our side as our helper; nay, more. He comes to dwell within us; to be the life in our blood, the fire in our thought, the faith within us, both in inception and consummation. Thus He becomes not only the recompense of the victor, but the resources of the victory. He is the Captain and the Overcomer in our lives. If we have caught any help that has relieved us of a troubled morning, it has been of Him. He lifts our eyes up unto …
Rev. A. B. Simpson—Days of Heaven Upon Earth Spiritual Growth
Thou shalt be like a watered garden, and like a spring whose waters fail not.' (Isaiah lviii. 11.) 'Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.' (2 Peter iii. 18.) The truths of the Bible exist in counterpart, having at least two aspects, each of which must be considered in relation to the other, if their full meaning is to be understood. That is a very necessary statement in regard to the aspect of truth which we emphasize under the general heading of 'Spiritual …
T. H. Howard—Standards of Life and Service Prayer Essential to God
"Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. 14th verse: 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."--Isaiah 58:9. It must never be forgotten that Almighty God rules this world. He is not an absentee God. His hand is ever on the throttle of human affairs. He is everywhere present in the concerns …
Edward M. Bounds—The Weapon of Prayer From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel Attributes of Love.
8. Efficiency is another attribute or characteristic of benevolence. Benevolence consists in choice, intention. Now we know from consciousness that choice or intention constitutes the mind's deepest source or power of action. If I honestly intend a thing, I cannot but make efforts to accomplish that which I intend, provided that I believe the thing possible. If I choose an end, this choice must and will energize to secure its end. When benevolence is the supreme choice, preference, or intention of …
Charles Grandison Finney—Systematic Theology Evidences of Regeneration.
I. Introductory remarks. 1. In ascertaining what are, and what are not, evidences of regeneration, we must constantly keep in mind what is not, and what is regeneration; what is not, and what is implied in it. 2. We must constantly recognize the fact, that saints and sinners have precisely similar constitutions and constitutional susceptibilities, and therefore that many things are common to both. What is common to both cannot, of course, he an evidence of regeneration. 3. That no state of the sensibility …
Charles Grandison Finney—Systematic Theology Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [1331] . Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii. 1). And again it is written, I have given thee for a watchman …
Saint Gregory the Great—the Epistles of Saint Gregory the Great A Summary of the Christian Life. Of Self-Denial.
1. Consideration of the second general division in regard to the Christian life. Its beginning and sum. A twofold respect. 1. We are not our own. Respect to both the fruit and the use. Unknown to philosophers, who have placed reason on the throne of the Holy Spirit. 2. Since we are not our own, we must seek the glory of God, and obey his will. Self-denial recommended to the disciples of Christ. He who neglects it, deceived either by pride or hypocrisy, rushes on destruction. 3. Three things to be …
John Calvin—The Institutes of the Christian Religion Entire Sanctification as Taught by John.
John, before Pentecost, was emphatically a Son of Thunder. He could forbid a man to cast out devils in the name of Jesus, because the man was not of his own particular fold. He was ready to imitate Elijah by calling down fire from heaven to destroy the Samaritans who would not extend the rites of hospitality to his Master. He was eager to have the highest possible place in the coming kingdom of his Lord, and this at whatever cost. But after Pentecost, John was par excellence the apostle of love. …
Dougan Clark—The Theology of Holiness What Manner of Man Ought to Come to Rule.
That man, therefore, ought by all means to be drawn with cords to be an example of good living who already lives spiritually, dying to all passions of the flesh; who disregards worldly prosperity; who is afraid of no adversity; who desires only inward wealth; whose intention the body, in good accord with it, thwarts not at all by its frailness, nor the spirit greatly by its disdain: one who is not led to covet the things of others, but gives freely of his own; who through the bowels of compassion …
Leo the Great—Writings of Leo the Great At a Public Fast in July, First Sabbath, 1650. (257)
At A Public Fast In July, First Sabbath, 1650.(257) Deut. xxxii. 4-7.--"He is the Rock, his work is perfect, for all his ways are judgment," &c. There are two things which may comprehend all religion,--the knowledge of God and of ourselves. These are the principles of religion, and are so nearly conjoined together, that the one cannot be truly without the other, much less savingly. It is no wonder that Moses craved attention, and that, to the end he may attain it from an hard hearted deaf people, …
Hugh Binning—The Works of the Rev. Hugh Binning How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety …
Augustus Neander—Light in the Dark Places Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought …
Saint Gregory the Great—the Epistles of Saint Gregory the Great How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The First Galilean Ministry.
The visit to Nazareth was in many respects decisive. It presented by anticipation an epitome of the history of the Christ. He came to His own, and His own received Him not. The first time He taught in the Synagogue, as the first time He taught in the Temple, they cast Him out. On the one and the other occasion, they questioned His authority, and they asked for a sign.' In both instances, the power which they challenged was, indeed, claimed by Christ, but its display, in the manner which they expected, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Putting God to Work
"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him."--Isaiah 64:4. The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer …
Edward M. Bounds—The Weapon of Prayer Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Regeneration by Faith. Of Repentance.
1. Connection of this chapter with the previous one and the subsequent chapters. Repentance follows faith, and is produced by it. Reason. Error of those who take a contrary view. 2. Their First Objection. Answer. In what sense the origin of Repentance ascribed to Faith. Cause of the erroneous idea that faith is produced by repentance. Refutation of it. The hypocrisy of Monks and Anabaptists in assigning limits to repentance exposed. 3. A second opinion concerning repentance considered. 4. A third …
John Calvin—The Institutes of the Christian Religion Links Isaiah 58:1 NIV
Isaiah 58:1 NLT
Isaiah 58:1 ESV
Isaiah 58:1 NASB
Isaiah 58:1 KJV
Isaiah 58:1 Bible Apps
Isaiah 58:1 Parallel
Isaiah 58:1 Biblia Paralela
Isaiah 58:1 Chinese Bible
Isaiah 58:1 French Bible
Isaiah 58:1 German Bible
Isaiah 58:1 Commentaries
Bible Hub
|
