(3) Wherefore have we fasted . . .--The words remind us of those of a much later prophet (Malachi 3:14), but the complaints of the unconscious hypocrites who are amazed that their service is not accepted as sincere are in every age the same. Only one fast, that of the Day of Atonement, was prescribed by the Law. In practice, however, they were often held in times of calamity (comp. Isaiah 32:12; Joel 1:13; 2 Chronicles 20:3),and we may legitimately think of them as having been more or less frequent under Hezekiah (Isaiah 37:1-2). Now, as though that had been a meritorious work, the people ask what good had come of it? After the exile fasts were instituted, commemorative of the siege of Jerusalem, its capture, its destruction, and the murder of Gedaliah (Zechariah 7:3; Zechariah 8:19), and those who maintain the later date of the book naturally suppose that these are the fasts referred to.
In the day of your fast ye find pleasure . . .--Better, ye carry on your business. Fasts were not governed, like the Sabbath, by a fixed law, and the people consequently lost sight of the true end of fasting--prayer, meditation, penitence.
Exact all your labours.--The words are rendered by some critics more vividly, though with the same meaning, ye oppress all your labourers. (Comp. James 5:4.)
Verse 3. - Wherefore have we fasted, say they, and thou seest not? The fasting' spoken of is probably that of the great Day of Atonement. the only fasting commanded in the Law (Leviticus 16:29, 31). Other fasts were from time to time appointed by civil or ecclesiastical authority (1 Kings 21:9, 12:2 Chronicles 20:3; Joel 1:14; Joel 2:12, 15); but they were rare, and do not seem to be here intended. Still, the lesson is general, and would apply to all occasions of fasting. The Jews of the time expected, it would seem, some special definite result, in the way of victory or relief, to follow from their observance of the Atonement fast. As it did not follow, they regarded themselves as ill used, and accordingly made complaint. Their feelings approached to those of the Vedic worshippers, who regarded their religious observances as "not merely pleasing. the god who was the object of them, but as laying him under a binding obligation, and almost compelling him to grant the requests of the worshipper" ('Religions of the Ancient World,' pp. 143, 144). Afflicted our soul These are the exact words of Leviticus 16:29, 31, by which the fast of the great Day of Atonement was instituted. And thou takest no knowledge; rather, no notice. In the day of your fast ye find pleasure. Delitzsch and Mr. Cheyne render, "ye carry on business," which accords better with the clause which follows. The great Day of Atonement was, like the sabbath, a day on which no work was to be done (Leviticus 16:29). The Jews, while priding themselves on their observance of the day, did not really observe it in this particular. And exact all your labours; i.e. "require of your servants and subordinates all the services that they have to render on other days." Days of religious observance, even under the Law, were always intended to be days of kindly forbearance towards the poor, of the remission of burdens, or even of the actual giving of relief.
58:3-12 A fast is a day to afflict the soul; if it does not express true sorrow for sin, and does not promote the putting away of sin, it is not a fast. These professors had shown sorrow on stated or occasioned fasts. But they indulged pride, covetousness, and malignant passions. To be liberal and merciful is more acceptable to God than mere fasting, which, without them, is vain and hypocritical. Many who seem humble in God's house, are hard at home, and harass their families. But no man's faith justifies, which does not work by love. Yet persons, families, neighbourhoods, churches, or nations, show repentance and sorrow for sin, by keeping a fast sincerely, and, from right motives, repenting, and doing good works. The heavy yoke of sin and oppression must be removed. As sin and sorrow dry the bones and weaken the strongest human constitution; so the duties of kindness and charity strengthen and refresh both body and mind. Those who do justly and love mercy, shall have the comfort, even in this world. Good works will bring the blessing of God, provided they are done from love to God and man, and wrought in the soul by the Holy Spirit.
Wherefore have we fasted, say they, and thou seest not?.... Our fasting; takest no notice of it; expresses no approbation of it, and pleasure in it: this is put for all religious services, being what was frequently performed under the Old Testament, not only at certain times appointed by the Lord, but on other occasions, and of their own fixing; in which they put their confidence, and often boasted of, Luke 18:12, "wherefore have we afflicted our soul", by fasting, "and thou takest no knowledge?" of that, nor of us, and dost not save us from our enemies, and deliver us from our troubles, and bestow favours on us: they had a high opinion of their own performances, and thought that God must have likewise; and were displeased that he showed no more regard unto them:
behold, in the day of your fast you find pleasure; this, and what follows in the two next verses, are an answer to their questions, and give reasons why the Lord took no more notice of their fasting, or of their services; because they were not done aright, they found their own pleasure in them; not that they indulged to bodily recreations and carnal delights, but they gratified the inward desires of the flesh, malice, envy, and the like; and they pleased themselves with their own duties, and fancied they procured the favour of God by them:
and exact all your labours; of their servants, or their money of their debtors; they grieved and afflicted their debtors, by demanding their debts of them, as Jarchi interprets it; and that in a very rigorous manner, requiring whole and immediate payment; or, as it is usual with establishments, they require an exact conformity to their manner of service, worship, and discipline.
In the day of your fast ye find pleasure . . .--Better, ye carry on your business. Fasts were not governed, like the Sabbath, by a fixed law, and the people consequently lost sight of the true end of fasting--prayer, meditation, penitence.
Exact all your labours.--The words are rendered by some critics more vividly, though with the same meaning, ye oppress all your labourers. (Comp. James 5:4.)
behold, in the day of your fast you find pleasure; this, and what follows in the two next verses, are an answer to their questions, and give reasons why the Lord took no more notice of their fasting, or of their services; because they were not done aright, they found their own pleasure in them; not that they indulged to bodily recreations and carnal delights, but they gratified the inward desires of the flesh, malice, envy, and the like; and they pleased themselves with their own duties, and fancied they procured the favour of God by them:
and exact all your labours; of their servants, or their money of their debtors; they grieved and afflicted their debtors, by demanding their debts of them, as Jarchi interprets it; and that in a very rigorous manner, requiring whole and immediate payment; or, as it is usual with establishments, they require an exact conformity to their manner of service, worship, and discipline.