Exegetical and Hermeneutical Commentary of Isaiah 58:9
Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
Then shalt thou call – The sense is, that if we go before God renouncing all our sins, and desirous of doing our duty, then we have a right to expect that he will hear us. But if we go indulging still in sin; if we are false and hollow and hypocritical in our worship; or if, while we keep up the regular forms of devotion, we are nevertheless guilty of oppression, cruelty, and dishonesty, we have no right to expect that he will hear us (see the notes at Isa 1:15).
If thou take away … the yoke – (See the notes at Isa 58:6).
The putting forth of the finger – That is, if you cease to contemn and despise others; if you cease to point at them the finger of scorn. It was usual to make use of the middle finger on such occasions. Thus Martial, ii. 28, 2:
Rideto multum –
– et digitum porrigito medium.
So Juvenal, Sat. x. 52:
– mediumque ostenderet unguem.
And speaking vanity – Lowth and Noyes render it thus, The injurious speech. Kimchi understands it of words of contention and strife. The word used here ( ‘aven) denotes either nothingness, vanity, a vain and empty thing Isa 41:29; Zec 10:2; or falsehood, deceit Psa 36:4; Pro 17:4; or unworthiness, wickedness, iniquity Job 36:21; Isa 1:13; here it means, probably, every kind of false, harsh, and unjust speaking – all of which probably I abounded among the Jews. The Septuagint renders it, Rema gongusmou – The word of murmuring.
Fuente: Albert Barnes’ Notes on the Bible
Isa 58:9-11
Then shalt thou call
Gods wonderful response to His peoples prayers
When God calls to us by His Word, it becomes us to say, Here we are; what saith our Lord unto His servants?
But that God should say to us, Behold Me, here I am, is strange. When we cry to Him, as if He were at a distance, He will let us know that He is near, even at our right hand, nearer than we thought He was. It is I, be not afraid. When danger is near, our Protector is nearer, a very present help. Here I am, ready to give you what you want, and do for you what you desire. What have you to say to Me? God is attentive to the prayers of the upright (Psa 130:2). No sooner do they call to Him, but He answers, Ready, ready. Wherever they are praying, God saith, Here I am hearing; I am in the midst of you, nigh unto them in all things (Deu 4:7). (M. Henry.)
If thou take away from the midst of thee the yoke
One path to prosperity
In the figures implied the prophet represents extreme adversity; and by metaphors which he distinctly puts forth he describes renewed prosperity; and he connects the marvellous change from the deepest adversity to the highest prosperity with the avoidance or laying aside of three sins which then beset the people of God, and with the performance of two ordinary duties.
1. The besetting sins.
(1) Oppression If thou take away from the midst of thee the yoke, i.e oppression.
(2) Scorn and contempt. The putting forth of the finger is the spirit that speaks in the, Thou fool!
(3) And speaking vanity–evil speaking generally.
2. The duties.
(1) And if thou draw out thy soul to the hungry, and satisfy the afflicted soul–i.e give, serve, minister, according as men about you have need, and according as you have ability and opportunity.
(2) And satisfy the afflicted soul–i.e visit the widow and fatherless in their affliction–comfort those that mourn–endeavour according to your power to wipe away the tears from the eyes of all the sorrowful. (S. Martin.)
Oppression
The oppression of others is an early sin, a sin which you often see rampant among children–among very little children. Oppression is a household sin, it will be found more or less in almost every family. There may be some cases where it is not, but they are decided exceptions. And it is a sin in connection with all family relations. The godly husband is charged to love the wife even as himself, and even as Christ loveth the Church; but there are many husbands–some: professing to be Christs disciples–who are the wretched oppressors of wives. Oppression Is a household sin–seen in parents–seen in brothers and sisters–seen in the husband. And it is a social sin–seen in all the walks of life.
1. Especially where men employ each other, and take advantage of each others skill, and of each others strength. It is a national sin–seen more or less in all rulers; and an international sin–seen in the conduct of nations to each other. Manifestly, therefore, a very common sin is this putting on of the yoke–seen where men have no right to put on the yoke at all; and seen in a heavy yoke where men have only the right to put on a light yoke, and they impose a heavy yoke; and seen in thus keeping on of the yoke after the yoke should be removed. (S. Martin.)
Creed and outward ordinances not the supreme things
1. Nothing is here said about this people having declined from religious belief, or in this case from the observance of religious rites. God had to find fault with them on these grounds, but what I want you to notice is, that God is not speaking of such declension here. What does this show? It shows that a man, so far as the creed on his lip is concerned, may maintain his orthodoxy, and that a man, so far as religious ordinances are concerned, may maintain his devoutness, and yet have a heart thoroughly declining from Gods statutes.
2. There is an eternal connection between righteousness and blessedness.
3. The true state of individual saints and of congregations of saints is light, not obscurity; brightness, not dulness; happiness, not misery; spiritual health, not moral sickness; usefulness, not sterility and barrenness; continuance, not declension. (S. Martin.)
Putting forth of the finger
A gesture of derision. Hence the middle finger is called by Persius, digitus infamis. (J. A. Alexander.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
They make great complaint, Isa 58:3, that God took no notice of their services, which complaint God seems now to satisfy: q.d. These conditions observed, call upon me, and thou shalt see I will regard, Psa 34:15. See Isa 1:18.
The Lord shall answer; he will give an effectual demonstration, that he hears thee, by the real answer that he will give to thy request, Psa 34:17; 99:6; 118:5.
Here I am; a phrase that notes a person to be ready at hand for work, as Isa 6:8; or for help, as God here, and Psa 46:1; or both, Psa 145:18,19.
From the midst; not a geometrical middle or centre, but having a place among others; the meaning is, from among you.
The yoke, i.e. all those pressures and grievances before mentioned, Isa 58:6; all that barbarous slavery they brought their brethren into; the particulars expressed by that one Hebrew word motah, three times used in this chapter.
The putting forth of the finger: there being often an indication of a mans mind by the postures of several parts of the body, as of lust, malice, scorn, revenge, &c., Pro 6:12-14, this putting forth of the finger may point at divers things all springing from two roots; either the secret malice of the heart, or just and open violence. It is used,
1. Sometimes by way of scoff, reproof, or disdainful insulting, as the Pharisee seems to point at the publican, Luk 18:11; pointing with the finger, like winking with the eye, seeming to indicate something that may cause shame in another; and this is reckoned among great afflictions, Heb 11:36. See 2Ch 36:16; Jer 20:7;
2. Sometimes for beating, or other injurious treating men, seizing either their persons or estates: such a putting forth of the hand you have mentioned 1Sa 22:17; and this agrees well to the fist of wickedness, Isa 58:4; and so the finger may be put by a synecdoche for the hand, and that which before was called the fist may be here called the finger.
3. Sometimes as a token of putting suitors by, and refusing to hear their petitions and requests, seeking to them for mercy and pity.
4. Sometimes to express an angry mind, stirring up itself, either to the imperious commanding of a thing, or to revenge, whether by the gesture alone, or accompanied with menacing expressions. signifying thereby a purpose to put our power in execution.
Speaking vanity, Heb. aven; it signifies a lie, or iniquity, as Psa 5:5; 6:8; and so the sense may be, If thou dost not proceed to indecent expressions in thy strifes, brawls, and threatenings with thy finger, which seldom is done without sin; and thus the counsel here may suit with our Saviours, Mat 5:21,22, viz. not only not stretch out thine hand against thy brother, but not so much as be lavish with thy tongue: so speaking vanity may be a meiosis, for not railing; the LXX. render it muttering, which is an incomplete kind of speaking, whereby we reproach another in low, unformed, undigested expressions. But it seems here rather to signify affliction, not only because the word used in this place doth properly so signify, but because it is most agreeable to the matter discoursed of, and the Chaldee render it violence; and then the sense is, speaking words of affliction, or that will vex and grieve, like those words of Nabal to Davids servants, 1Sa 25:10,11; Pr 18:23. And thus it relates to their harsh and unjust commands, wherewith they were wont to burden their servants; a synecdoche of the kind.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Then . . . call . . . answerwhensin is renounced (Isa 65:24).When the Lord’s call is not hearkened to, He will not hear our”call” (Psa 66:18;Pro 1:24; Pro 1:28;Pro 15:29; Pro 28:9).
putting forth of . . .fingerthe finger of scorn pointed at simple-minded godly men.The middle finger was so used by the Romans.
speaking vanityeveryinjurious speech [LOWTH].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then shall thou call, and the Lord shall answer,…. A spirit of grace and supplication will be poured out upon the people of God; they will then pray without a form, and call upon the Lord in sincerity and truth, with faith and fervency; and the Lord will hear and answer them, and plentifully bestow his favours on them, so that they will have no reason to complain, as in Isa 58:3:
thou shalt cry, and he shall say, here I am; he will immediately appear to the help and relief of his people; they shall have his presence with them, to comfort and refresh them, to support and supply them, to protect and defend them:
if thou take away from the midst of thee the yoke; of human inventions, doctrines, rites and ceremonies, as in Isa 58:6: “the putting forth of the finger”; pointing at those that could not comply with them, by way of scorn and derision, as puritans, schismatics, c. and persecuting them for it and so is the same with smiting with the fist of wickedness, Isa 58:4; when this deriding and persecuting spirit is done away, then, and not till then, will the prayers of a people be heard, though under a profession of religion, and under the Protestant name: and speaking vanity; which also must be taken away, or desisted from; even speaking false doctrines, as the Syriac version; or which profits not, as the Vulgate Latin version; profane and vain babblings, 2Ti 2:14, and threatening words, to such who will not receive them.
Fuente: John Gill’s Exposition of the Entire Bible
9. Then shalt thou call. Isaiah follows out what he had formerly begun, that everything shall prosper well with the Jews, if they shall be just and inoffensive and free from doing wrong to any one, so that it shall manifest their piety and religion. He pronounces what is said by Hosea, (Hos 6:6) and repeated by Christ, that “mercy shall be preferred to sacrifice.” (Mat 9:13) Thus after having spoken of the duties which men owe to one another, and testified that it shall be well with those who shall perform those duties, he adds, “Then shalt thou call, and the Lord will listen to thee.” The chief part of our happiness is, if God listen to us; and, on the other hand, nothing could be more miserable than to have him for an enemy. In order to try our faith, he attributes to our prayers what he bestows willingly and by free grace; for if he always bestowed his blessings while we were asleep, the desire to pray would become utterly cold, and indeed would cease altogether; and so the kindness of God would be an encouragement to slothfulness. Although he anticipates us by his free grace, yet he wishes that our prayers for his blessings should be offered, and therefore he adds, Thou shalt cry, and he shall say, Behold, here I am. This promise likewise contains an exhortation, that we may not lie idle. When he says that he is present, this indeed is not visible to our eyes; but he gives a practical declaration that he is near and reconciled to us.
If thou shalt take away from the midst of thee the yoke. In the latter part of the verse he again repeats that God will be reconciled to the Jews if they repent. Under the word “yoke” he includes all the annoyances that are offered to the poor; as if he had said, “If thou shalt cease to annoy thy brethren, and shalt abstain from all violence and deceit, the Lord will bestow upon thee every kind of blessing.”
And the pointing of the finger. (124) This includes every kind of attack; for we are said to “point the finger,” when we threaten our neighbors, or treat them cruelly, or offer any violence.
And speech of vanity, or unprofitable speech. This is the third class of acts of injustice, by which we injure our neighbor when we impose upon him by cunning and deceitful words or flatteries; for every iniquity consists either of concealed malice and deceit, or of open violence.
(124) “Grotius thus explains this clause, ‘If thou shalt cease to point at good men with “the disreputable finger,” (as Persius calls it,)and to mock at their simplicity.’ In like manner Juvenal says, (Sat. 10:52)
Quum fortunic ipsi minaci Mandaret ]aqueum, mediumque ostenderet unguem.
On this passage scholiasts observe, that it was an ancient custom, when any person was the object of scorn, or was treated with marked contempt or disgraceful reproach, to point at him by holding out the middle finger.” Rosenmuller.
Fuente: Calvin’s Complete Commentary
(9) Then shalt thou call.The words point to the secret of the prayer which is answered in contrast to the formal worship that found no acceptance (Isa. 58:2; Isa. 58:4).
The putting forth of the finger.The gesture (Cheyne compares the infamis digitus of Persius ii. 33) has in well-nigh all nations been a natural symbol of scorn. It is in action what the words Raca and Thou fool are in the language of Mat. 5:22.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Then On ceasing to oppress, and engaging in works of kindness and helpfulness.
Call answer The one party having the confidence to “call,” and the other both the disposition and legally the power to “ answer,” seeing that right actions proceeding from right motives had taken the place of wrong ones.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 58:9. The putting forth of the finger That is, says Grotius, “If thou shalt cease with the finger of contempt to mark out good men, and to mock and despise their simplicity and sincerity.” In this and the subsequent verses, the prophet elegantly repeats and enlarges upon what he had delivered in the former period.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity;
Ver. 9. Then shalt thou call, and the Lord shall answer. ] Thou shalt have the royalty of his ear, easy access to, and all best success at, the throne of grace; no such cause to complain, as thou didst, Isa 58:3 that thy prayers were lost.
If thou take away from the midst of thee.
The yoke.
The putting forth of the finger.
And speaking vanity.
a Jun
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
cry. In distress.
Fuente: Companion Bible Notes, Appendices and Graphics
shalt thou: Isa 1:15, Isa 30:19, Isa 65:24, Psa 34:15-17, Psa 37:4, Psa 50:15, Psa 66:18, Psa 66:19, Psa 91:15, Psa 118:5, Jer 29:12, Jer 29:13, Mat 7:7, Mat 7:8, 1Jo 3:21, 1Jo 3:22
Here: Gen 27:18, 1Sa 3:4-8
the yoke: Isa 58:6
the putting: Isa 57:4, Pro 6:13
speaking: Isa 59:3, Isa 59:4, Psa 12:2, Eze 13:8, Zec 10:2
Reciprocal: Gen 13:4 – called Gen 24:15 – before Gen 24:45 – before Gen 25:21 – entreated Gen 31:11 – Here am I Lev 6:5 – restore 2Ki 19:20 – I have heard 2Ch 20:14 – Then upon Job 16:18 – let my cry Job 22:27 – make thy Psa 145:18 – nigh unto Isa 37:21 – Whereas Lam 3:57 – drewest Dan 9:20 – whiles Dan 10:12 – from Zec 13:9 – they shall call Joh 9:31 – we know Act 16:30 – brought
Fuente: The Treasury of Scripture Knowledge
Isa 58:9-10. Then shalt thou call, &c. They made great complaint, Isa 58:3, that God took no notice of their services, which complaint he seems now to refer to, as if he had said, These conditions being observed, call upon me, and thou shalt see I will regard, Psa 34:15. The Lord shall answer He will give an effectual demonstration that he hears thee. He shall say, Here I am A phrase that signifies a person to be ready at hand to help. If thou take away from the midst of thee From among you; the yoke All those pressures and grievances before mentioned. The putting forth of the finger Done by way of scoff, or disdainful insulting; and speaking vanity Any kind of evil words. Bishop Lowth renders it, The pointing of the finger, and the injurious speech. If thou draw out Open, as when we open a store to satisfy the wants of the needy; thy soul to the hungry Thy affection, that is, thy pity and compassion, to those in want of the necessaries of life; and satisfy the afflicted soul With a real, substantial benefit, not contenting thyself with giving him merely kind words. For here the prophet expresses the work that is to be done, as in the former clause the affection wherewith it is to be done; otherwise it would only be what the Apostle James reproves, Jas 2:15-16. Then shall thy light rise in obscurity See on Isa 58:8; 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 noon-day, in its zenith, and height of perfection.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I [am]. If thou shalt take away from the midst of thee the yoke, the putting forth of the {k} finger, and speaking vanity;
(k) By which is meant all manner of injury.
Fuente: Geneva Bible Notes
The Lord would hear their prayers, and they would enjoy His presence (cf. Isa 58:1-3). Making self the focus of life, in contrast, results in darkness (cf. Isa 5:20; Isa 8:20; Isa 47:5; Isa 60:2), disease (cf. Isa 1:5), defeat (cf. Isa 1:7), and separation (cf. Isa 1:4). For these blessings to come, God’s people needed to stop oppressing others, and to stop mocking and showing contempt for others with wicked speech (cf. Isa 57:4; Isa 66:5). Notice the "if . . . then" constructions in Isa 58:9-10; Isa 58:13-14. It is possible that "the pointing of the finger" may refer to being critical of others who are not as socially sensitive as oneself. [Note: Motyer, p. 482.]