Isaiah 58:1 Komentář

When our Lord Jesus promised to send the Comforter he added, When he shall come he shall convince (Joh 16:7, Joh 16:8); for conviction must prepare for comfort, and must also separate between the precious and the vile, and mark out those to whom comfort does not belong. God had appointed this prophet to comfort his people (Isa 40:1); here he appoints him to convince them, and show them their sins. I. He must tell them how very bad they really were, Isa 58:1. 1. He must deal faithfully and plainly with them. "Though they are called the people of God and the house of Jacob, though they wear an honourable title and character, by which they are interested in many glorious privileges, yet do not flatter them, but show them their transgressions and their sins, be particular in telling them their faults, what sins are committed among them, which they do not know of, nay, what sins are committed by them which they do not acknowledge to be sins; though in some things they are reformed, let them know that in other things they are still as bad as ever. Show them their transgressions and their sins, that is, all their transgressions in their sins, their sins and all the aggravations of them," Lev 16:21. Note, (1.) God sees sin in his people, in the house of Jacob, and is displeased with it. (2.) They are often unapt and unwilling to see their own sins, and need to have them shown them, and to be told, Thus and thus thou hast done. 2. He must be vehement and in good earnest herein, must cry aloud, and not spare, not spare them (not touch them with his reproofs as if he were afraid of hurting them, but search the wound to the bottom, lay it bare to the bone), not spare himself or his own pains, but cry as loud as he can; though he spend his strength and waste his spirits, though he get their ill-will by it and get himself into an ill name, yet he must not spare. He must lift up his voice like a trumpet, to make those hear of their faults that were apt to be deaf when admonition was addressed to them. He must give his reproofs in the most powerful and pressing manner possible, as one who desired to be heeded. The trumpet does not give an uncertain sound, but, though loud and shrill, is intelligible; so must his alarms be, giving them warning of the fatal consequences of sin, Eze 33:3. II. He must acknowledge how very good they seemed to be, notwithstanding (Isa 58:2): Yet they seek me daily. When the prophet went about to show them their transgressions they pleaded that they could see no transgressions which they were guilty of; for they were diligent and constant in attending on God's worship - and what more would he have of them? Now, 1. He owns the matter of fact to be true. As far as hypocrites do that which is good, they shall not be denied the praise of it; let them make their best of it. It is owned that they have a form of godliness. (1.) They go to church, and observe their hours of prayer: They seek me daily; they are very constant in their devotions and never omit them nor suffer any thing to put them by. (2.) They love to hear good preaching; They delight to know my ways, as Herod, who heard John gladly, and the stony ground, that received the seed of the word with joy; it is to them as a lovely song, Eze 33:32. (3.) They seem to take great pleasure in the exercises of religion and to be in their element when they are at their devotions: They delight in approaching to God, not for his sake to whom they approach, but for the sake of some pleasing circumstance, the company, or the festival. (4.) They are inquisitive concerning their duty and seem desirous only to know it, making no question but that then they should do it: They ask of me the ordinances of justice, the rules of piety in the worship of God, the rules of equity in their dealings with men, both which are ordinances of justice. (5.) They appear to the eye of the world as if they made conscience of doing their duty: They are as a nation that did righteousness and forsook not the ordinances of their God; others took them for such, and they themselves pretended to be such. Nothing lay open to view that was a contradiction to their profession, but they seemed to be such as they should be. Note, Men may go a great way towards heaven and yet come short; nay, may go to hell with a good reputation. But, 2. He intimates that this was so far from being a cover or excuse for their sin that really it was an aggravation of it: "Show them their sins which they go on in notwithstanding their knowledge of good and evil, sin and duty, and the convictions of their consciences concerning them."

INTRODUCTION TO ISAIAH 58 From the wicked and antichristian party the prophet is bid to turn to the professors of the true religion, and openly, boldly, and sharply, reprove them for their sins, particularly their hypocrisy and formality in worship, Isa 58:1, who yet were angry, and complained that the Lord took no notice of their religious services, particularly their fasting, which is put for the whole; the reason of which was, because they did not fast aright; it was attended with much cruelty, strife, and wickedness, and only lay in external appearances, Isa 58:3, when they are directed how to keep a fast, and are shown what a true fast is, and what works and services are acceptable to God, Isa 58:6 on doing of which, light, health, prosperity, and hearing of their prayers, are promised, provided the yoke of oppression is taken away, and compassion shown to the poor, Isa 58:8, yea, a very fruitful and flourishing estate of the soul is promised, and a rebuilding of waste places, delight in the Lord, and great honour and dignity; so be it that the sabbath of the Lord, or public worship, is attended to in a proper manner, Isa 58:11.

Cry aloud, spare not, lift up thy voice like a trumpet,.... These words are directed to the prophet; and so the Targum expresses it, "O prophet, cry with thy throat;'' and so it is in the original, "cry with the throat" (d), which is an instrument of speech; and it denotes a loud, strong, vehement cry, when a man exerts his voice, and as it were rends his throat, that he may be heard; as well as it shows the intenseness of his spirit, and the vehemence of his affections, and the importance of what he delivers; and this the prophet is encouraged to do, and "spare not", the voice, throat, or his lungs, nor the people neither he was sent unto; or, "cease not", as the Targum, refrain not from speaking, "cease not crying"; so Ben Melech: "lift up thy voice like a trumpet"; like the voice or sound of a trumpet, which is heard afar, and gives an alarm; and to which the Gospel ministry is sometimes compared, Isa 27:13 all which shows the manner in which the ministers of the word should deliver it, publicly, boldly, with ardour and affection; and also the deafness and stupidity of the people which require it: and show my people their transgression, and the house of Jacob their sins; by whom are meant the professing people of God, the present reformed churches, as distinguished from the antichristian ones, spoken of in the preceding chapter; who yet are guilty of many sins and transgressions, which must be showed them, and they must be sharply reproved for; and particularly their coldness and deadness, formality and hypocrisy in religious worship; their "works not being perfect" before God, or sincere and upright, as is said of the Sardian church, which designs the same persons, Rev 3:1. In the Talmud (e) the words are thus paraphrased, "shew my people their transgression"; these are the disciples of the wise men, whose sins of error or ignorance become to them presumptuous ones; "and the house of Jacob their sins"; these are the people of the earth, or the common people, whose presumptuous sins become to them as sins of ignorance. (d) "clama in gutture", Pagninus, Montanus; "exclama gutture", Junius & Tremellius; "exclama pleno gutture", Piscator; "clama pleno gut ture", Cocceius. (e) T. Bab. Metzia, fol. 33. 2.

(Chapter 58—Verse 1.) Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins. (LXX: Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto the people their transgression, and to the house of Jacob their sins.) After finishing the previous chapter, in which peace is proclaimed to the righteous and no rest is given to the wicked, God commands the prophet Isaiah to cry aloud in strength, and to exalt his voice like a trumpet, and not to fear to declare the sins and transgressions of the people of Israel, neither fearing death nor the insults and threats of the wicked, but rather considering the Lord who rules over all. And because they have deaf ears and can barely hear, according to Symmachus and Aquila, they should turn their throat into a trumpet, which is called a shofar in Hebrew, and which they have interpreted as 'horn made of horn'. And indeed, when it was said to the Apostles, 'Ascend to the high mountain, you who evangelize Zion: lift up your voice with strength, you who evangelize Jerusalem: lift it up, do not be afraid' (Isaiah 40:9), neither a trumpet nor a horn is mentioned, but they are commanded to ascend the mountain. But because they were sinners whom he had to announce, and they dwelt below, the prophet is not commanded to ascend the mountain, but only to raise his voice like a trumpet and announce to them the coming wars. Otherwise, on the day of judgment, when it is said that the dead will rise in the resurrection and at the last trumpet, it is written, for the trumpet will sound, and the dead will rise incorruptible, so that just as they will be judged at the sound of the trumpet, so may Israel, dead in sin, hear its own crimes; at the same time, it is referred to as the people of God, so that they may learn what kind of father they have lost, who even calls his people sinners.

We are commanded then to cry out and to cry forcefully and not to spare our voice, lest we lose our salvation. “And do not be sparing,” he says. That is, do not pass over the sinner’s wickedness by keeping silent and by being considerate of his shame but inconsiderate of his well-being, for by keeping silent you have made worse the wounds that you ought to have healed by crying out.… We know that a trumpet is usually not so much heard as dreaded; it is not so much accustomed to bring pleasure as to inspire fear. A trumpet is necessary for sinners; it not only penetrates their ears but should strike their heart as well; it should not delight with its melody but chastise when it has been heard; it should encourage the bravehearted to righteousness, while it should turn the cowardly from their crimes.

1022. Cry, cease not. Here he excludes a useless remedy, by which they wished to prepare themselves for salvation. And first, he enjoins the duty of announcing, setting out the manner of announcing, that it be loud without fear suppressing it: cry, above: lift up your voice with strength, you that bring good tidings to Zion (Isa 40:9); that it be continuous: cease not, below: upon your walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace (Isa 62:6); that it be clear and open: like a trumpet: let there be a trumpet in your throat (Hos 8:1). And the message of the announcement: show my people their wicked doings, as to greater sins, sins, as to common sins, above: to them that rejoice upon the brick walls, tell their stripes (Isa 16:7). 1034. Note on the words, lift up your voice like a trumpet (Isa 58:1), that preaching is a trumpet: first, because it rouses to life: for the trumpet shall sound and the dead shall rise again incorruptible (1 Cor 15:52); second, because it exhorts to battle: if the trumpet give an uncertain sound, who shall prepare himself to the battle? (1 Cor 14:8); third, because it announces the approach of a man, above: a noise shall be made with great trumpets (Isa 27:13); fourth, because it calls to counsel: let there be a trumpet in your throat (Hos 8:1); fifth, because it invites to a feast: blow up the trumpet on the new moon (Ps 80:4[81:3]).

This elegant chapter contains a severe reproof of the Jews on account of their vices, particularly their hypocrisy in practising and relying on outward ceremonies, such as fasting and bodily humiliation, without true repentance, Isa 58:1-5. It then lays down a clear and comprehensive summary of the duties they owed to their fellow creatures, Isa 58:6, Isa 58:7. Large promises of happiness and prosperity are likewise annexed to the performance of these duties in a variety of the most beautiful and striking images, Isa 58:8-12. Great temporal and spiritual blessedness of those who keep holy the Sabbath day, Isa 58:13, Isa 58:14.

Cry aloud, spare not - Never was a louder cry against the hypocrisy, nor a more cutting reproof of the wickedness, of a people professing a national established religion, having all the forms of godliness without a particle of its power. This chapter has been often appointed to be read on political fast days for the success of wars carried on for - God knows what purposes, and originating in - God knows what motives. Politically speaking, was ever any thing more injudicious?

REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14) aloud--Hebrew, "with the throat," that is, with full voice, not merely from the lips (Sa1 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, Mat 6:16, Mat 6:23; Luk 18:12.

As the last prophecy of the second book contained all the three elements of prophetic addresses - reproach, threat, and promise - so this, the first prophecy of the third book, cannot open in any other way than with a rehearsal of one of these. The prophet receives the commission to appear as the preacher of condemnation; and whilst Jehovah is giving the reason for this commission, the preaching itself commences. "Cry with full throat, hold not back; lift up thy voice like a bugle, and proclaim to my people their apostasy, and to the house of Jacob their sins. And they seek me day by day, and desire to learn my ways, like a nation which has done righteousness, and has not forsaken the right of their God: they ask of me judgments of righteousness; they desire the drawing near of Elohim." As the second prophecy of the first part takes as its basis a text from Micah (Mic 2:1-4), so have we here in Isa 58:1 the echo of Mic 3:8. Not only with lisping lips (Sa1 1:13), but with the throat (Psa 115:7; Psa 149:6); that is to say, with all the strength of the voice, lifting up the voice like the shōphâr (not a trumpet, which is called חצצרה, nor in fact any metallic instrument, but a bugle or signal horn, like that blown on new year's day: see at Psa 81:4), i.e., in a shrill shouting tone. With a loud voice that must be heard, with the most unsparing publicity, the prophet is to point out to the people their deep moral wounds, which they may indeed hide from themselves with hypocritical opus operatum, but cannot conceal from the all-seeing God. The ו of ואותי does not stand for an explanatory particle, but for an adversative one: "their apostasy ... their sins; and yet (although they are to be punished for these) they approach Jehovah every day" (יום יום with mahpach under the first יום, and pasek after it, as is the general rule between two like-sounding words), "that He would now speedily interpose." They also desire to know the ways which He intends to take for their deliverance, and by which He desires to lead them. This reminds us of the occurrence between Ezekiel and the elders of Gola (Eze 20:1.; compare also Eze 33:30.). As if they had been a people whose rectitude of action and fidelity to the commands of God warranted them in expecting nothing but what was good in the future, they ask God (viz., in prayer and by inquiring of the prophet) for mishpetē tsedeq, "righteous manifestations of judgment" i.e., such as will save them and destroy their foes, and desire qirbath 'Elōhı̄m, the coming of God, i.e., His saving parousia. The energetic futures, with the tone upon the last syllable, answer to their self-righteous presumption; and יחפצוּן is repeated, according to Isaiah's most favourite oratorical figure, at the close of the verse.