Drash
Isaiah 58:3-5
Blaine Robison, M.A.
Delivered 16 September 2021
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The Fast God Desires
3
"Why have we fasted, and You do not see and why have we afflicted
our souls, and You take no notice?" [God then answers.] "Behold, in the
day of your fast you pursue your own interest, and oppress all your
workers. 4 Behold, your fasting ends in dispute and strife
and hitting with a fist of violence. Your fasting as you do this
day will not make your voice heard on high. 5 Is it a fast like
this I have chosen? A day for a man to afflict his soul? Or, is it
to bow down his head like a bulrush, and spread out sackcloth and ashes?
Will you call this a fast, and an acceptable day to ADONAI?"
(BR)
NOTE: For detailed textual
analysis see my exegetical notes
here.
The verbal phrase
"afflicted our souls" first occurs in
the Torah instruction for Yom Kippur [Lev
16:29-31; 23:27; Num 29:6]. Interpretation in Isaiah's time
understood the instruction to "afflict souls" to mean "fasting," which is
abstaining from food for a religious or spiritual purpose. Noteworthy is
that the Hebrew verb "fast" and its derivative noun "fasting," do not occur
in the books of Moses at all. It may be that the Yom Kippur instruction does
not use the term for "fast," because it stresses a more serious
expectation. By "afflicting the soul" God intended self-examination in order
to admit one's shortcomings and sins that needed atonement. If one spent the
day in this rigorous introspection of recalling behavior over the past
twelve months, then delighting in food would seem inappropriate.
The question of the
complainers reflects a kind of Proto-Phariseeism. They had reduced the
observance of Yom Kippur to a "form of godliness" that included fasting in
verse 3 and in verse 5, bowing the head, and sitting on sackcloth on top of
ashes, a kind of fastidious humility. They were like the hypocrites of
Yeshua's day who performed religious acts to be seen. But, the false piety
wasn't enough. They expected God to reward this behavior. They complained,
"You owe us God!"
God's rebuke points out the
injustice of the complainers. Why should He listen to them when they pursued
their own interests and pleasure while taking advantage of their employees.
The oppression of workers could have been requiring employees to work on the
Sabbath or withholding wages that were owed. God then reveals that this
unspiritual fasting had even made the complainers grumpy and irritable and
irritated nerves actually led to physical assaults.
In verse 5 God presents
four rhetorical questions to contrast His will with the conduct of the
complainers. The first two questions confirm that God's will for Yom Kippur
was for Israelites to "afflict their souls." The second two questions reveal
the legalistic corruption of observance in Isaiah's time.
The instruction to afflict
one's soul is counter-cultural, especially in modern times. We are basically
good, so the psychologists tell us. Evil behavior is blamed on racial
inequities and terrorism is redefined as "activism." Scripture is realistic
about the nature of sin and its consequences. God says, "The soul who sins
shall die" (Ezek 18:4 ESV).
In the Bible people are
called to confess and repent of their sins. Peter admitted to Yeshua, "I am a
sinful man!" (Luke 5:8). Paul described himself before he met Yeshua on
the Damascus Road as the worst of sinners (1Tim 1:15). Yeshua made it clear
that the Pharisaic self-assurance of meriting God's grace through fasting is
a false hope (Luke 18:13). Mercy from God requires confession of sin. Indeed
everywhere in Scripture forgiveness is contingent on repentance.
Then God goes on in the
rest of this chapter to illustrate His point. If they had performed a
"God-fast," that is, taking a lot of time for prayer and self-examination
they would have realized they needed to repent of how they treated their
employees, their family members and the poor in the community. They would
realize that if they would commit to doing justice according to Torah
standards God would answer their prayers and direct their paths.
Another outcome of the
"God-fast" is that self-denial should result in transfer of the denied
benefit, or its equivalent in money, to others in need, which includes
feeding the hungry, clothing the naked, showing hospitality to strangers,
visiting the sick and those in prison. I think Yeshua said something about
that as a basis for his future judgment. There are many different ways of
making your self-denial work for the good of others. For example, take the
cost of eating a meal in a restaurant, the meal or meals you've fasted, and
donate the money to HaTikva to bless the poor in Israel.
Isaiah reminds us that
Yom Kippur is about accountability. It's vitally important to our spiritual
well-being to admit our failings, whether ethical or social, and then remedy
our behavior to strengthen our relationship with God and our neighbor.
Selah, think on this.
Barukh Hashem
Copyright © 2021 by
Blaine Robison. All rights reserved. |