Exegetical and Hermeneutical Commentary of Isaiah 58:10
And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:
10. draw out thy soul to the hungry ] A very peculiar expression. The most natural sense would be “let thy desire go out” &c.; but most commentators rightly feel that the object (“the hungry”) demands some more specific definition of duty than this. Hence they take “thy soul” to mean “that in which thy soul delights” (see R.V. marg.), i.e. “thy sustenance” (Cheyne), which is hardly an improvement, and is moreover a rendering not easily to be justified. The Peshitto reads “bread” instead of “soul”; the LXX. has both words ( ). Since the word “soul” immediately follows (in the original) it is not improbable that there is an error in the text, and that what the prophet wrote was “thy bread.” Render therefore and bestow thy bread on the hungry. This sense of the verb is guaranteed by a very similar use in Psa 144:13 (E.V. “afford”).
then shall thy light rise &c. ] See Isa 58:8.
Fuente: The Cambridge Bible for Schools and Colleges
And if thou draw out thy soul to the hungry – Lowth, on the authority of eight manuscripts, renders this, If thou bring forth thy bread to the hungry. So the Syriac and Noyes. But the authority is not sufficient to justify the change in the text, nor is it necessary. The word soul here is synonymous with heart, or benevolent affection; and the idea is, if they expressed benevolent affection or kindness toward those in want.
Then shall thy light rise in obscurity – That is, it will be as if the cheerful light of the sun should rise amidst the shades of midnight. The sense is, that their calamities and trials would be suddenly succeeded by the bright and cheerful light of prosperity.
Fuente: Albert Barnes’ Notes on the Bible
Isa 58:10-11
And if thou draw out thy soul to the hungry
The reflex influence Of missionary enterprise
I.
MISSIONARY ENTERPRISE EXALTS CHRISTIAN CHARACTER. The whole life of the Christian after his conversion is a discipline fitted to purify and exalt his character. What, then, are the works and exercises that tend most to build up Christian character to a lofty height? I know nothing equal to work that engages us directly in seeking the conversion of our fellow-men, and especially of those whose conversion seems naturally most difficult, such as we find in the mission field.
1. The first test I set before you is the tendency of this work to exercise the Christian graces. Whatever exercises these most, must produce the highest Christian result; for Christian character is just the Christian graces consolidated and fixed in the soul by cultivation. Take, then, a grace like faith. I confidently ask if home chanty–needful and precious as it is–be as lofty a kind of charity as that which deals with want and woe, enforced by the naked claim of humanity in distress. Is it not an exalted feature of British commerce that every great calamity strikes to its heart, so that immediately a subscription is opened on every stock-exchange? But why should missions be less expansive, and the soul be less provided for than the body?
2. Our second test shall be resemblance to God. From beginning to end, God takes a missionary attitude. He sends the Son; He sends the Spirit; apart even from grace, He sends rain on the just and on the unjust. As the true God delights in mercy, truth, and righteousness, we claim for the works that foster these in the soul, as the most God-like, the highest stamp of worth and sacredness l
3. Our third test shall be the example of Jesus Christ. What was He if not a missionary–the missionary that travelled the farthest, stooped the lowest, gave up the most, suffered the worst? The very world has learned new ideas of greatness and goodness from Jesus Christ; and this central idea of self-sacrificing love, as the very element of moral grandeur, stands out like a new revelation.
4. I mention a fourth test, which is, our imitation of the greatest Christians. Can one be mentioned that has not sympathized with the spread and diffusion of the Gospel?
II. The second way in which missionary enterprise reacts beneficially on the Church is in INCREASING CHRISTIAN JOY. This, of course, would follow from improving Christian character. But I take another line of illustration.
1. Missions remove hindrances to Christian joy. It is a great hindrance to think that the world is still in so backward a state. But the faithful Christian can say, Well, this is not my fault. I am doing something to remedy it; and the more that we all do, the sooner will the evil be cured. It is also a great hindrance to Christian joy that the Church is so divided. But here, generally, in the mission field, matters are at their best. I will only mention another hindrance to joy which missions remove–the sceptical doubts and questionings as to the truth of Christianity. Now the visible living power of the Gospel, as seen on the mission field, is not only an evidence of divinity, but meets some current objections and difficulties. Objections are taken to the unity of the human race. But here, in point of fact, the race is shown to be one. And this casts indirect light on the question as to the antiquity of man. A book that casts more light on the history of the human race than any other, that goes more to the depths of human nature, and that works more stupendous and blessed changes on man in every country and clime, is not likely to be mistaken as to his age, and the conviction, which every days experience of missions deepens, that the Bible is the God-given book for the race, may help us to wait calmly and hopefully as, occasional difficulties arise, till time and study clear them away.
2. While missions thus remove hindrances to Christian joy, they also give positive occasions to it. The triumphs of me Gospel in these new scenes must delight every Christian heart. The Christian, as it were, lives over again his own Christian experience in coming to the Saviour and tasting the riches of His grace. He enters into the gladness of the missionary who, after many a hard and sore struggle, rejoices that he has not run in vain, neither laboured in vain. He rises even to the joy of angels, as fellow-helpers to conversion, and as assuming the guardianship of unlooked-for heirs of salvation to whom they minister. Nay, the Christians joy is not complete, till he thinks of his God and Saviour, who for this hour came to the Cross, with all its shame and sorrow, and now, in looking back on it all, sees here of the travail of His soul and is satisfied.
III. The third way in which I shall show that missionary enterprise reacts beneficially on the Church is IN ENLARGING ITS REWARD. I might have dwelt on the impulse to usefulness and success in all other directions which, with the foregoing enhancements of character and joy, constitute reward in this life. But I point rather hero to the recompense of the reward hereafter. Our term of labour is bounded. Ought we not, then, to take home the truth that heaven, with its rewards, is dependent for its degrees on the effects of time? The missionary field thus holds out a glorious opportunity of brightening heaven. It will be brightened by the very results of our labours in peopling it with ransomed souls; but over and above, there are glorious rewards and honours of which we can only speak here like men that dream. (J. Cairns, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. And if thou draw out thy soul to the hungry – “If thou bring forth thy bread to the hungry”] “To draw out thy soul to the hungry,” as our translators rightly enough express the present Hebrew text, is an obscure phrase, and without example in any other place. But instead of naphshecha, thy soul, eight MSS. (three ancient) of Kennicott’s and three of De Rossi’s read lachmecha, thy bread; and so the Syriac renders it. The Septuagint express both words, , “thy bread from thy soul.” I cannot help thinking, however, that this reading is a gloss, and should not be adopted. To draw out the soul in relieving the poor, is to do it, not of constraint or necessity, but cheerfully, and is both nervous and elegant. His soul pities and his hand gives.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Draw out; or, open; as when we break open a store or magazine to satisfy the wants of the needy: it implies bounty and liberality. A phrase contrary to that of shutting up of the bowels, 1Jo 3:17.
Thy soul; thy affection, i.e. thy pity and compassion; a metonymy of the subject, as one that condoles with them in their misery; affectionately, and with delight, Rom 12:8; 2Co 9:7. God loves a cheerful giver as well as a liberal giver. Not grudgingly, not of constraint, not because thou must, but because thou wilt; not out of necessity, but of choice. Compassion and mercy in a work is more than the work of mercy itself; for this is something only without a man, but the other is something from within, and of himself. This argues a sympathy, which the other doth not; all without this being as nothing, 1Co 13:3.
And satisfy: here the prophet notes the work that is to be done, as in the former expression the affection wherewith it is to be done, otherwise it would be no more than what the apostle James reproves, Jas 2:15,16; and the psalmist joins them both together, Psa 37:21. And then further it implies a complete and proportionable answering of his wants, that the supply answer the necessity; that is, be such as may satisfy, not barely keep him from starving.
The afflicted soul, i.e. the person afflicted with wants.
Then shall thy light rise: this is the same promise, and expressed in the same figure, as in Isa 58:8. See the same phrase opened there. The Hebrews delight to express the same things often by a little altering of the phrase; only here it seems to be carried to a higher degree: there the light shall break forth, but here
light shall be in
obscurity. And thy darkness be as the noon-day; in the very darkness of the affliction itself thou shalt have comfort, Psa 112:4. There it shall be as the morning, still increasing, here as the noonday, in its zenith and height of perfection, which shall be without so much as any shadow of affliction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. draw out thy soul“impartof thine own subsistence,” or “sustenance” [HORSLEY].”Soul” is figurative for “that wherewith thousustainest thy soul,” or “life.”
light . . . inobscurityCalamities shall be suddenly succeeded by prosperity(Ps 112:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if thou draw out thy soul to the hungry,…. Not only deal out thy bread, but thy soul also, to him; that is, give him food cheerfully, with a good will, expressing a hearty love and affection for him; do it heartily, as to the Lord; let thy soul go along with it; and this is true of affectionate ministers of the Gospel, who not only impart that, but their own souls also, 1Th 2:8:
and satisfy the afflicted soul; distressed for want of food; not only give it food, but to the full; not only just enough to support life, but to satisfaction; or so as to be filled with good things, or however a sufficiency of them:
then shall thy light rise in obscurity, and thy darkness be as the noonday; in the midst of darkness of affliction, or desertion, the light of prosperity and joy shall spring up, and a dark night of sorrow and distress become a clear day of peace and comfort; see Ps 112:4, at evening time it shall be light, Zec 14:7.
Fuente: John Gill’s Exposition of the Entire Bible
10. If thou shalt pour out thy soul to the hungry. He goes on to recommend the duties of that love which we owe to one another. The sum of the whole discourse is this, that in vain do men serve God, if they only offer to him trivial and bare ceremonies; and that this is not the right and proper worship of God, who rigidly commands and enjoins us to lead an upright and innocent life with our neighbors, willingly to give ourselves and our labors to them, and to be ready to assist, them readily and cheerfully, whenever it is necessary. We should observe the two parts of this duty which the Prophet has expressly described; for in the first place, he recommends to us the feeling of mercy and kindness; and, in the second place, he exhorts us to the work itself and the effect. It would not be enough to perform acts of kindness towards men, if our disposition towards them were not warm and affectionate. “If I give all my goods to the poor,” says Paul, “and have not love, I am nothing.” (1Co 13:3) To “pour out the soul,” therefore, is nothing else than to bewail their distresses, and to be as much affected by their own poverty as if we ourselves endured it; as, on the other hand, all who are limited and devoted to themselves are said to have a hard and seared heart, to “shut up their bowels,” (1Jo 3:17) and to restrain their feelings. (125) Another translation given by some commentators, “If thou shalt offer thy soul,” is unworthy of notice.
Thy light shall arise in darkness. Again, there follows the same promise, and under the same figure or metaphor. By “darkness” he denotes adversity, and by “light” prosperity; as if he had said to the people, “The Lord will cause all the miseries by which thou art now oppressed to cease, and sudden prosperity shall spring up.” He shows, therefore, that there is no reason why they should blame God for punishing them so severely; for they would immediately be delivered and enjoy prosperity if they sincerely worshipped and obeyed God.
(125) “ Qui ferment les entrailles, et sont sans affection.” “Who shut up their bowels, and are without affection.”
Fuente: Calvin’s Complete Commentary
THE REWARDS OF BENEVOLENCE
Isa. 58:10-12. If thou draw out thy soul to the hungry, &c.
The Bible has one grand and peculiar character,it is the book of goodness; it everywhere recommends and extols the principle of benevolence; its two grand precepts are love to God and love to man. It never dispenses with either. Knowledge, gifts of tongues, and even faith without works is dead. Of all the striking exhibitions of the beauty and value of this cardinal quality, none can excel the one given by the evangelical prophet in the text. Notice
I. The objects of benevolent regard. These are described in two forms.
1. The hungry. Those who have craving appetites and no means to satisfy them. Such is, indeed, a pitiable condition, yet not by any means rare. This state, painful in itself, is often aggravated by surrounding plenty. It is difficult to hunger in time of famine; but where there is enough, what a temptation to steal! So thought Agur (Pro. 30:8-9).
2. To the afflicted. This is much worse than poverty alone. Health gone; strength gone; resources dried up; thrown upon the bed of languishing, wearisome days and nights, &c. What wretched scenes are often discovered, &c. Often, too, this state is the reverse of their former condition in life. Often, too, poor friendless children have to suffer; and often there is a worse disease than that of the body,a guilty spirit, a defiled conscience, and dreadful fears of a future state. Dwell upon such objects of misery. Think that it may be your lot.
II. The nature of benevolent regards. We are to exercise
1. Tender compassion and sympathy. Not be heedless and careless of such; not neglect; not be callous. Investigate, inquire, excite our best feelings; cherish soft and benevolent passions; annihilate selfishness; crucify self; labour after generosity and true charity; not wait for opportunities of doing good. There may be many things having a tendency to close our hearts. The improvidence of the poor, and ingratitude; cases of imposition. But we must not forget how miserable we should be if God gave us our deserts, &c.
2. Kind and suitable aid. Sympathy without this is mockery. God deems it an insult to Himself, and to His image, which man bears. Our assistance must be in proportion to our means. It should be timely,in season; with kindness of manner; with prayer for Gods blessing; from purity of motive,not for show and ostentation; but out of love, &c., to the glory of God.
III. The rewards of benevolent attention to the poor and afflicted.
1. It shall be followed by a dignified reputation. No title or distinction equal to that of goodness.
2. Such shall have the gracious guidance of God. How necessary is this, how desirable, how preeminently precious to have the providential interpositions of God, and the guiding influences of the Spirit. Guide rightly, graciously, to the end, even to a city of habitation.
3. They shall have internal happiness and satisfaction. When others are lean and comfortless, they shall be prosperous and happy (Psa. 41:1-3).
4. They shall have abundant spiritual prosperity. Comforts, &c., shall not fail. God is the fountain; and as such, He never changes, &c. This reward is often the consolation of the benevolent in this life (Job. 29:11-16).
5. The full recompense shall be given at the last day (Luk. 14:14; Mat. 25:40, &c.).
APPLICATION.Put not benevolence in the place of experimental piety. Yet, that is not genuine which does not produce benevolence.Jabez Burns, D.D.: Sketches of Sermons for Special Occasions, pp. 209212.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(10) Draw out thy soul.The words have been interpreted as meaning (1) giving up sensuous desires for the sake of others; (2) ministering of thy substance; (3) extending thy sympathy. On the whole, (3) seems preferable.
Then shall thy light rise.We note the recurrence of the imagery of Isa. 9:2.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10, 11. If thou draw out thy soul Not merely imparting needed assistance, but doing heartily the sentiment of Isa 58:7-8. Readiness to do acts of love to others makes God ready to dispense richly in return.
Make fat thy bones Or, increase thy strength.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 58:10 And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:
Ver. 10. And if thou draw out thy soul a to the hungry.] Not thy sheaf only; relieving the necessitous out of deep commiseration, and couldst part with thy very life also for them, if duly called thereunto. Compassion excelleth alms and outward works of mercy; for when one giveth an alms, he giveth something without himself; but by compassion we relieve another by somewhat within and from ourselves.
And satisfy.
Then shall thy light arise in obscurity.
And thy darkness be as the noonday.
a Ex animo, liberaliter, hilariterque
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
draw out thy soul. Some codices, with Syriac, read “give out thy bread”.
be. Supply Ellipsis (of verb “become”). Or, we have the Figure of speech Oxymoron. See App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
thou draw: Isa 58:7, Deu 15:7-10, Psa 41:1, Psa 112:5-9, Pro 11:24, Pro 11:25, Pro 14:31, Pro 28:27, Luk 18:22
thy soul: Instead of naphshecha “thy soul,” eleven manuscripts read lachmecha “thy bread,” which is adopted by Bp. Lowth; but “to draw out the soul” in relieving the poor, probably means to do it not of constraint, but cheerfully.
then: Isa 58:8, Isa 29:18, Job 11:17, Psa 37:6
Reciprocal: Lev 23:22 – General Deu 15:4 – greatly bless Deu 15:10 – because Rth 2:14 – At mealtime Job 16:18 – let my cry Job 22:7 – not given Psa 112:4 – there ariseth Psa 112:9 – dispersed Psa 125:4 – Do good Psa 132:18 – but upon Pro 19:23 – shall abide Dan 4:27 – by showing Zec 6:15 – And this Mat 6:2 – when Luk 14:13 – call Jam 2:15 – General
Fuente: The Treasury of Scripture Knowledge
58:10 And [if] thou shalt {l} draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in {m} obscurity, and thy darkness [be] as the noonday:
(l) That is, have compassion on their miseries.
(m) Your adversity will be turned into prosperity.
Fuente: Geneva Bible Notes
Positively, God’s people needed to alleviate hunger in others (more than creating it in themselves by fasting), and to pour out their lives for others. Then they would have light, even in gloom, because God would be with them, and God is light (cf. 1Jn 1:5).