Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

58:1-14 Isaiah is commanded to confront the hypocrisy of God's people with boldness and to clarify the true path to God's blessing. See note on 1:10-20 regarding ritual vs. righteousness.

58:2 The people are not gripped by the practical implications of biblical faith (cf. 29:13). Yet they seek me daily. "Me" is emphatic in the Hebrew text, for ironic effect (cf. Luke 18:9-14).

58:3-4 The "delight" of v. 2 is false, for it is an emotional mechanism for pressuring God into compliance with human wishes. When God refuses to be used, the people are offended that their religion does not "work." Their unacknowledged attempt to gain advantage with God is exposed in their overbearing use of people: oppress all your workers . . . hit with a wicked fist. God called his people to show humanity in their social life, but they are failing to do this (cf. the recurring theme of Amos).

58:5 Isaiah uses sarcasm to dismiss false piety. What establishes true religion is not what is acceptable to man but what is acceptable to the Lord (cf. Ps. 51:17; Isa. 56:6-7).

58:6-7 God defines the true piety that he does bless, for it is true to his non-oppressive gospel (cf. 1:17; James 1:27). Is not this . . . ? Is it not . . . ? God dignifies his dishonest people with appeals to reasoned thought (cf. Isa. 1:18). every yoke. Every form of oppression (cf. Deut. 28:48; 1 Kings 12:4).

58:8-9a Then . . . Then. God promises to meet true fasting with true blessing. Unlike false gods, the Lord responds (cf. 64:5a). your light. See 9:1-7; Eph. 5:14. your rear guard. See Ex. 13:21; 14:19-20. Here I am. God humbly offers his availability (cf. Isa. 65:1; for men responding to God's call, cf. Gen. 22:1, 11; Ex. 3:4).

58:9b-10a If . . . if. God again defines the conditions of the blessing in a manner consistent with his nature. the pointing of the finger. Either in false accusation, or in destructive gossip, or both. See Prov. 6:12-15.

58:10b-12 then. God reaffirms his readiness to bless his obedient people. your bones. The human person (cf. Ps. 6:2; 32:3; Prov. 15:30; Isa. 66:14; Jer. 23:9). your ancient ruins. The ruins of Jerusalem in the sixth century b.c. symbolized the deeper spiritual ruins of long-standing human failure (cf. Isa. 1:5-9; 44:26-28; 61:4).

58:13-14 If . . . if . . . then. For a third time in ch. 58, God clarifies the kind of religious practice that draws down his blessing. the Sabbath. See note on 56:2. the heights of the earth. Social prestige among the nations (cf. Deut. 26:16-19; 28:1; 33:29). the heritage of Jacob. The promises to the patriarchs.

59:1-13 Isaiah explains how God's people sink to a low condition.

59:1-8 Accusations of social evils.

59:1 God is unlimited in his capacity and readiness to help. This is another answer to the sullen question in 58:3a.

59:2 Iniquities and sins create a practical barrier between God and his people, typically resulting in God's discipline (see Heb. 12:5-11; cf. James 4:1-10). In this case, the extreme nature of their behavior may express total unbelief.

59:3-8 These sins, which keep God's presence away, are not religious but social. your hands are defiled with blood. See 1:15. they conceive mischief and give birth to iniquity. Sin comes naturally. Their feet run to evil, meaning they are eager for sin. Paul describes the entire sinful human race with Isaiah's language (Rom. 3:15-17), implying that when God's people do not embrace his covenant, they can sin as badly as any others.

59:9-13 Sin and misery are confessed.

59:9 Therefore. Isaiah leads his people away from blaming God--their bitter spirit is implied in v. 1--to clear awareness of their own responsibility for their problems. Note the change to the first person ("us").

59:10 We grope for the wall . . . we stumble at noon. Metaphors for moral confusion.

59:11 We all growl like bears in sullen anguish.

59:12-13 For our transgressions. The people of God own up to their guilt as the cause of their miseries (cf. Ps. 51:3).