John Calvin Commentary Isaiah 58

Cry with the throat. This chapter has been poorly divided, for these words are connected with what precedes it. Therefore, if we wish to understand the Prophet’s meaning, we should read them as if there had been no separation. The Prophet has testified that the people will be punished in such a way as to leave some hope of peace, and then has threatened that the wicked, who by indolent pride try to escape from God, will have continual war. He now confirms that doctrine and informs them that God has given him this command, to “cry with the throat”—that is, to use a common expression (a plein gosier), “at the full stretch of the voice.”

Why is this? It is to make known to the people their sins. He does not speak merely of the stretch of the voice, but means by it that keenness and severity of language which hypocrites especially need, as if God were throwing thunderbolts against them from heaven. For they are delighted with their vices if they are not severely reproved and dragged out into the light, or rather, if they are not violently thrown down.

When he adds, Spare not, it is a way of expression very frequently used by Hebrew writers, such as, I cry, and am not silent (Psalms 22:2). It is equivalent to a common expression (Crie sans espargner), “Cry without sparing.” We have said that the Prophet is not speaking of the mere sound of the voice, but means a severe and harsh reproof, which must be used sharply towards hypocrites. For instance, if the prophets merely spoke of the Law of the Lord, showed what the rule of a good and holy life is, recommended the worship of God, and also reproved vices, but without using any vehemence of language, what impression would they produce on hypocrites, whose conscience is lulled in such a way that they cannot be aroused except by applying spurs? And so a simple way of teaching would not be enough, unless they were sharply attacked and the thunderbolts of words were launched against them.

Paul also, imitating the prophets, after condemning all mankind, breaks out with greater vehemence against those who made some profession of holiness and abused God’s patience. Behold, thou art called a Jew, and restest in the Law, and boastest in God, and knowest his will, and approvest what is excellent, being instructed out of the Law; and trustest that thou thyself art a guide of the blind, a light of those who are in darkness, an instructor of fools, a teacher of the ignorant, having the form of knowledge and of truth by the Law. Thou therefore that teachest another, teachest thou not thyself? Thou who preachest that men ought not to steal, dost thou steal? (Romans 2:17–21). Against such persons he threatens the judgment of God and terrible vengeance, because they have abused His goodness and vainly boast of His name.

Thus the Prophet, in this passage, sharpens his pen expressly against the Jews, who gloried in the name of God and yet proudly rose up against Him. This is the method, therefore, that should be followed against hypocrites who make an empty show of holiness; at least, if we wish to discharge our duty in a proper and useful way. As the Lord trained the prophets in this kind of combat, so we must be trained in it today; so that we must not hold our peace, or give them a slight reproof, but must exclaim against them with all our might.

It might be objected, “If the Lord commands His servants to reprove the sins of the people, to whom He promises peace, He undoubtedly intended to leave to them the hope of salvation. And yet it is certain that those words are addressed to the reprobate, against whom He had formerly declared war.” I reply, believers were at that time reduced to a small number; for there were few who embraced the peace that was offered to them. Accordingly, when Isaiah holds out the hope of approaching peace, he has his eye on that little flock; when he threatens war, his aim is to terrify the multitude, who were estranged from God and despised His warnings; for the state of the people was such, as we have previously seen (Isaiah 1:21), that scarcely any pure or sound morality remained.

And to the house of Jacob their iniquity. With good reason does he call them “the house of Jacob,” when the greater part of the people were corrupted. And we should carefully observe this distinction: that the prophets sometimes address the multitude at large and sometimes limit their discourse to a few believers. Nor is it without witty and bitter mockery that he gives the designations of “His people” and “children of Jacob” to those who had degenerated from their heritage and had basely rebelled against the faith of their fathers. The concession made is therefore ironical, as if he had said that there is no privilege that prevents them from hearing what they deserve.

Yet they seek me daily. Here he intended to take away every ground of objection from hypocrites, who had their answers ready: “We fear, serve, and love God, and seek him with our whole heart. Why do you rebuke us as if we were irreligious persons, for we wish to regulate our life according to the injunctions of the Law?” To meet this objection, he affirms that they do nothing in a pure or sincere manner, that everything is pretended and hypocritical, and consequently is of no value before God, who demands the whole heart (Genesis 17:1).

It is proper to observe this order which the Prophet has followed. After having threatened war against wicked men and hypocrites, he now rebukes them severely and takes away the pretenses and disguises under which they shrouded themselves. This is the manner in which hypocrites should be treated and dragged, as it were, out of their lurking-places, for otherwise doctrine could produce no good effect on them.

Not only should godly teachers observe this order, but every person ought to apply this manner of teaching for his own use, that he may not be satisfied with himself or flatter his vices, that he may not practice hypocrisy on himself, or allow himself to be deceived by the tricks of Satan. Let him therefore bring a pure and upright heart if he wishes to profit from the doctrine of the word and to be acceptable to God.

And wish to know my ways. Although Isaiah admits that traitors and liars have some show of holiness, yet, on the other hand, by a bitter figure of speech, he censures them, as if he had said that in their shameful boasting there was excessive wickedness. Thus it is not simple irony, but a complaint is also added that, while they apparently labor to serve God, still, if anyone examines them more closely and inquires into their whole manner of life, he will perceive that their hearts are altogether estranged from God.

They ask of me the judgments of righteousness. Those who think that in these words hypocrites blame God and rise up against him, as if they would enter into controversy with him, have not understood the Prophet’s meaning. I acknowledge that he does this soon afterwards; but before addressing that, he tears off their mask of pretended godliness.

After having said that they seek God daily, as if there were nothing that occupied their thoughts more earnestly than religion, he proceeds in the same vein and says that they ask judgments, so that they may serve God and observe the rule of a holy life—that is, by pretending to burn with zeal for religion. Indeed, the Prophet here enumerates the most important exercises of believers, which are sometimes ostentatiously imitated by the wicked. Now, the chief point of religion is to inquire into the will of God, so that we may regulate our life by the rule which he has laid down for us, and to depend on his word. But the children of God, in this respect, are falsely imitated by hypocrites, so that they appear to practice all that relates to the true worship of God, and sometimes even to exceed the very best of men.

Why have we fasted? He proceeds further with the same subject and says that false and perverse worshippers of God are not only blinded by their hypocrisy but likewise swell with pride, so that they venture openly to murmur against God and to complain when He presses hard upon them, as if He had done them a grievous injury. “Do you reject our services, fastings, and prayers? Why are they not acceptable to you? Do we not trouble ourselves in vain?”

He has admitted, as we have already said, that hypocrites have some outward show of holiness, by which they deceive men; but now he declares that inwardly they are also puffed up and intoxicated by pride. While they have pretended good works, by which they think that they satisfy God, on this pretense, they behave proudly against the prophets and indulge in the worst vices, such as unbelief, rebellion, and obstinacy against God, distrust, cruelty, fraud, and pillage.

In their view, these vices are light matters, easily washed away by their external religious exercises. For these exercises are their preeminent merits, in which they think the worship of God consists, and from which they hope to obtain pardon for all their sins. Thus they strain out a gnat, and do not scruple to swallow a whole camel (Matthew 23:24). If such characters were found only among the Jews, and if the world had changed its disposition, we would have needed to search far for examples. But since we experience the same thing every day, there is no need to trouble ourselves much with the exposition of this passage.

This complaint may be viewed as referring both to the word and to the hand of God. In both ways God judges hypocrites, for He rebukes by the word and punishes for their obstinate malice. Therefore, these words of complaint can be viewed as referring both to the chastisements and to the preceding reproof.

For my own part, I interpret this complaint as relating to the word, and as a rebuke to hypocrites who boasted of their fastings and contrasted them with the censures of the prophets, as if they were the true worshippers of God and were unjustly rebuked. I differ from those who think that the people blame God for treating them harshly during their captivity.

On the contrary, it appears to me that they complain about the prophets for rebuking them with great sharpness and severity. For the Jews wished to be regarded as devout and religious persons and could not patiently endure being condemned for impiety and wickedness. For this reason, the Prophet exposes their dispositions and shows that they make war with God, so that they may not suppose that they have to deal with God as if He were a private individual.

You find pleasure and exact all your labors. In the second part of the verse, he refutes, in the name of God, those virtues which hypocrites proclaim with the sound of a trumpet. This is because, despite their outward shows, they do not lay aside the sinful dispositions of the flesh or begin to deny themselves. For He condemns them chiefly on the ground that they were devoted to their desires, and next He enumerates particular kinds of vices. From this, we may easily infer that their hearts are not moved by any true desire to repent.

Behold, for strife and contention you fast. This verse ought to be connected with the end of the preceding verse; for, having in the former clause introduced hypocrites as complaining of the violence and harshness of the prophets, he assigns, in the latter clause, the reason why the Lord loathes their fasts and their other performances. It is because they do not proceed from pure affection of heart. What the inclination of their heart is, he shows from its fruits; for he sends them back to the duties of the second table, from which it is easily seen what we are. Purity of heart is manifested by our living innocently and abstaining from all deceit and injustice. These are the marks of pure affection, in the absence of which the Lord rejects, and even abhors, all external worship. Wherever, on the other hand, cheating, plunder, and extortion prevail, it is very certain that there is no fear of God.

Thus he reproaches hypocrites for using their fasts to give greater encouragement to sin and for giving a looser rein to their lusts. We have experience of this every day. Not only do many people fast to atone for their cheating and robberies and to plunder more freely, but even so that, during the time of the fast, they may have greater leisure for examining their accounts, perusing documents, calculating usury, and contriving methods by which they may lay hold of the property of their debtors.

For that reason, they frequently assign this labor to Lent and the stated times of fasts. In like manner, other notable hypocrites hear many Masses every day so that they may more freely, with less interruption, and under the pretense of religion, contrive their cheating and treachery.

Fast not, as you do this day. Finally, he rejects their fasts, however highly they may value them, because in this manner the wrath of God is still more provoked. Immediately afterwards, he also rejects their prayers.

That you may make your voice to be heard on high. From this it is evident (as we have explained fully in our exposition of Isaiah 1:11) that God approves of no duties that are not accompanied by sincere uprightness of heart. Certainly, no sacrifice is more excellent than calling upon God; yet we see how all prayers are stained and polluted by impurity of heart.

Besides, since fasting is usually joined to prayer, the Prophet takes this for granted. Since it is an appendage to prayer, he therefore forbids such men to offer up solemn prayer accompanied by fasting, because they will gain nothing, except that the Lord will punish them more severely. And from this we infer (as has already been said) that the Lord pays no regard to external works if they are not preceded by a sincere fear of God.

The kind of fasting that was customary among the Jews is not blamed here in itself, as if it were a superstitious ceremony, but rather the abuse of fasting and false confidence. This ought to be carefully observed, for we would need to deal very differently with the Papists if we blamed their fasts.

Their fasts contain nothing but superstition, being tied to this or that day, or to fixed seasons, as if during the rest of the time they were at liberty to feast greedily. They think that the flesh is unclean, and yet allow every kind of indulgence to it; provided only that they do not feast greedily on a fast day, they think that they have discharged their duty admirably well.

Therefore, since there is nothing in them that can be approved, we may absolutely condemn them.

But the dispute on this occasion was different. The fasting that the Jews observed was laudable in itself because God had appointed it; but a false opinion respecting it was censurable. Among the Papists, on the other hand, we must condemn both the false opinion and the institution itself, because it is wicked.

The Papists have this in common with the Jews: they think that they serve God by it and that it is a meritorious work. Yet fasting is not the worship of God and is not in itself commanded by Him in the same manner as those works which He enjoins in the Law.

Instead, it is an external exercise, which is auxiliary to prayer, or is useful for subduing the flesh, or testifying to our humiliation when, as guilty persons, we implore that the wrath of God may be turned away in adversity. The reader will find the use and design of fasting more fully discussed in our Institutes (Book 4, chapter 12:15-21).

Is it such a fast as I have chosen? He confirms the preceding statement and shows that fasting is neither desired nor approved by God in itself, but only insofar as it is directed to its true end. He did not wish for it to be altogether abolished, but rather its improper use—that is, because they believed the worship of God consisted in it and, by neglecting or even despising true godliness, thought that bodily exercise was enough, just as hypocrites always put forward external ceremonies as if they were means of appeasing God.

Again, because people, in their rashness, define what the worship of God is, He explicitly refers us to His own will, so that we do not suppose that He approves of everything which our own judgment pronounces to be right. Although people are well pleased with themselves, swell with astonishing haughtiness, and indulge in insolent boasting, the Lord rejects and abhors them, because He claims for Himself alone the right to choose. Now, to choose a thing has the same meaning as to take pleasure in it.

And hanging his head like a bulrush. He says that He is not delighted if someone passes a day in hunger and then walks with a sad and downcast look. The Prophet employs an appropriate metaphor, because the bulrush, though straight, is easily bent. So hypocrites bend themselves and bow down their heads, as if under the effects of debilitating hunger, or to display some empty show of humility. The Prophet therefore intended to censure such superstitious affectations, in which hypocrites imagine there is some holiness.

And spread sackcloth and ashes. These things were also added to fasting, especially when people made solemn professions of repentance, for they clothed themselves with sackcloth and threw ashes on their heads (Joel 1:13). Now, such a practice was holy and approved by God, and we see that the prophets, while exhorting the people to repentance, called for sackcloth and ashes. But, as we have said that fasting is not condemned here in itself, so Isaiah does not condemn these outward ceremonies but reproves hypocrites for separating them from the genuine repentance they should signify.

If it is asked, "Are sackcloth and ashes suitable for our time?" I reply, they are indifferent matters, which may be used for edification. But in the light of the Gospel, which has brought liberty to us, we have no need of such symbolic practices.

At the same time, we should consider the difference between Eastern nations, which use a great abundance and variety of ceremonies, and Western nations, whose customs are far simpler. If we wished to imitate the former, it would be nothing more than to act like apes or stage actors. Yet there is nothing to prevent those who intend to confess their guilt from wearing soiled and humble garments, in the manner of supplicants.

A day acceptable to Jehovah. Thus, it is evident that fasting was added to solemn prayer when a holy assembly was held, for fasting, as we have already said, is an appendage to prayer, as we see that it was added to prayer by Christ Himself (Matthew 17:21). Therefore, it is not appointed for its own sake but is directed toward a different purpose.