You fast with contention and strife to strike viciously with your fist. You cannot fast as you do today and have your voice be heard on high. Sermons
Behold, in the day of your fast ye find pleasure. That is, you make your religion a mode of pleasing yourselves. You really enjoy your fastings. Two points may be illustrated and enforced. As introductory, it may be shown that externalism is the special temptation of a people who have been cured of idolatry. Pharisaic formalism is the evil that threatens a nation that rebounds from the notion of many gods to the idea of one, spiritual God. "Self" becomes, in a subtle way, the idol of men's worship. I. SELF-PLEASING IS AN END GAINED IN RELIGIOUS DUTIES. Those who give themselves heartily to the religious life do come positively to enjoy it. It is the Divine reward of their devotion that they find personal pleasure in their pious works and ways. What strikes us as a most marked contrast between the older and the new religious life is this - our fathers found their pleasure in their religion, while we find our pleasure in anything and everything but our religion. The irksomeness of religious services and religious works is the sure sign that we have little or no pleasure in these things. God does not give us this reward because our hearts and energies are not in such things. A kind of force and fear holds us to a round of engagement; relics of old association and of an old sense of duty, keep us to formal acts of worship; but when the heart is gone out of religious service joy goes too. The lost sense of pleasure is not the worst thing' in our spiritual condition, but it may be one of the signs of the worst. Self-pleasure is God's reward - is one of the proper ends of the pious life. II. SELF-PLEASING MUST NOT BE THE END SOUGHT IN RELIGIOUS DUTIES. We need not dwell on the case of the hypocrite, who purposely seeks ends of his own in making his show of piety. It is more searching to deal with the case of the self-deceived, who mistakes the idea of religion, and thinks himself to be serving God when he is only gratifying himself; and with the case of those who act from divided motives, and are always in danger of making self-pleasing the ruling one. God is to be honoured, obeyed, and served for his own sake alone, no matter what a man may get or lose by his service. It is the sternest reproach of some professed followers of God, that "they feared Jehovah, but served their own gods;" it would adapt the expression to modern mistakes if we read it, "They feared the Lord, but lived for ends of self-pleasing." It may be shown that the teachings concerning the heaven which is to be obtained through a religious life are too often presented as an encouragement to self-pleasing. Illustrate by the calamity that befell Pliable, in 'Pilgrim's Progress,' who was going on pilgrimage for the sake of what he himself would get by it. - R.T. Wherefore have we fasted? were a common feature of the old Israelitish religion ( 1 Kings 21:9, 12; Jeremiah 36:9). In Zechariah 8:19 we learn expressly that during the exile four days were observed annually as fasts, in commemoration of dates connected with the fall of Jerusalem. () I. CONSIDER IN GENERAL THE DUTY OF FASTING, ITS NATURE, ENDS AND USES. As to the meaning of the word, fasting is only an abstinence from food. Whether this abstinence should be total or partial, and how long it should be continued, cannot be determined by any general rule that can reach all persons; but the constitutions and strength of particular persons must be considered, and such abstinence used by them respectively as will best answer in each the ends and uses of fasting. We are not to look upon fasting in itself as a thing that recommends us to God. But there are good ends for which fasting is appointed, and which are promoted by it, that make it acceptable to God . regard, therefore, must ever be had to those ends, and such measures taken as may be most conducive to them, and they are chiefly these — 1. For subduing and mortifying the sinful appetites of the body. 2. For the better disposing the mind to prayer and other spiritual exercises. The corruptible body is too apt to press down the immortal soul. 3. For the testifying our shame and sorrow; our anger at ourselves for our sins. We have God's express command for it to His people the Jews. The prophet Joel frequently and earnestly presses them to this duty. Holy men of old practised it, as we find in the instances of Ezra, David, Daniel, etc. And that we may not think this to be such a Jewish rite, as concerned only those that lived under their dispensation, we read that when the prophet Jonah denounced God's judgment against Nineveh, those Gentiles proclaimed a fast, and observed it universally from the greatest to the least. And to put this matter out of all doubt, the blessed Author of our holy roll,on, in His Sermon on the Mount, though He does not directly command fasting yet supposes it a duty to be practised by Christians, gives directions for the right performance of it, and upon such a performance assures us of a blessing from our Father in heaven. II. REFLECT UPON THOSE FAULTS OF THE JEWS RECORDED IN MY TEXT, WHICH MADE THEIR FASTS UNACCEPTABLE TO GOD. 1. Though they used great outward austerity, and severe discipline towards the body, there was no inward change. 2. Their divisions and contentions. "Ye fast for strife and debate," etc. 3. Their want of compassion and charity to those that were in affliction (ver. 7). A like thread of hypocrisy ran through their fasts, and prayers, and alms, and all their services in our Saviour's time. III. INQUIRE WHETHER WE OF THIS NATION ARE NOT JUSTLY CHARGEABLE WITH THE SAME SINS WHICH THEY COMMITTED, and so severely smarted for; and whether we have not too much reason to fear that God may expostulate with us about our public fasts, as He did with them, " Are they such fasts as I have chosen?" IV. PRESS YOU TO THE PRACTICE OF SUCH THINGS AS MAY MAKE THIS DAY OF HUMILIATION AN ACCEPTABLE DAY UNTO THE LORD. And what can do this but our careful avoiding those sins which the Jews are here reproved for, and practising their contrary duties? 1. We must be sure to avoid that foolish and provoking sin of hypocrisy. 2. Also all strife and division. S. Let us take heed of unmercifulness and hard-heartedness to those that are in want and misery; for, with what face can we ask, with what reason can we expect from God, supplies for our wants, or succour in our distress, if we refuse such help as we can give to our poor brethren in their affliction? () () J. D. Michaelis tells a story of a lady who was never known to scold her servants so severely as on fast days, which he says agrees well with physiological principles and facts!()
People Isaiah, JacobPlaces JerusalemTopics Angry, Behold, Blows, Cause, Contention, Debate, Ears, Ends, Evil, Expect, Fast, Fasted, Fasting, Fight, Fighting, Fist, Fists, Giving, Hands, Hit, Holy, Keeping, Makes, Present, Quarrel, Quarreling, Quickly, Ready, Smite, Strife, Strike, Striking, To'-day, Voice, Wicked, Wickedness, YoursOutline 1. The prophet, being sent to reprove hypocrisy,
3. shows the difference between a counterfeit fast and a true
8. He declares what promises are due unto godliness
13. And to the keeping of the Sabbath
Dictionary of Bible Themes Isaiah 58:4 5914 optimism
5924 quarrelsomeness
8245 ethics, incentives Isaiah 58:1-7 8432 fasting, practice Isaiah 58:1-9 8160 seeking God Isaiah 58:2-7 5943 self-deception Isaiah 58:3-7 5773 abstinence, discipline Library June 17. "The Glory of the Lord Shall be Thy Reward" (Isa. Lviii. 8).
"The glory of the Lord shall be thy reward" (Isa. lviii. 8). He comes by our side as our helper; nay, more. He comes to dwell within us; to be the life in our blood, the fire in our thought, the faith within us, both in inception and consummation. Thus He becomes not only the recompense of the victor, but the resources of the victory. He is the Captain and the Overcomer in our lives. If we have caught any help that has relieved us of a troubled morning, it has been of Him. He lifts our eyes up unto …
Rev. A. B. Simpson—Days of Heaven Upon Earth Spiritual Growth
Thou shalt be like a watered garden, and like a spring whose waters fail not.' (Isaiah lviii. 11.) 'Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.' (2 Peter iii. 18.) The truths of the Bible exist in counterpart, having at least two aspects, each of which must be considered in relation to the other, if their full meaning is to be understood. That is a very necessary statement in regard to the aspect of truth which we emphasize under the general heading of 'Spiritual …
T. H. Howard—Standards of Life and Service Prayer Essential to God
"Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. 14th verse: Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it."--Isaiah 58:9. It must never be forgotten that Almighty God rules this world. He is not an absentee God. His hand is ever on the throttle of human affairs. He is everywhere present in the concerns …
Edward M. Bounds—The Weapon of Prayer From his Entrance on the Ministry in 1815, to his Commission to Reside in Germany in 1820
1815.--After the long season of depression through which John Yeardley passed, as described in the last chapter, the new year of 1815 dawned with brightness upon his mind. He now at length saw his spiritual bonds loosed; and the extracts which follow describe his first offerings in the ministry in a simple and affecting manner. 1 mo. 5.--The subject of the prophet's going down to the potter's house opened so clearly on my mind in meeting this morning that I thought I could almost have publicly …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel Attributes of Love.
8. Efficiency is another attribute or characteristic of benevolence. Benevolence consists in choice, intention. Now we know from consciousness that choice or intention constitutes the mind's deepest source or power of action. If I honestly intend a thing, I cannot but make efforts to accomplish that which I intend, provided that I believe the thing possible. If I choose an end, this choice must and will energize to secure its end. When benevolence is the supreme choice, preference, or intention of …
Charles Grandison Finney—Systematic Theology Evidences of Regeneration.
I. Introductory remarks. 1. In ascertaining what are, and what are not, evidences of regeneration, we must constantly keep in mind what is not, and what is regeneration; what is not, and what is implied in it. 2. We must constantly recognize the fact, that saints and sinners have precisely similar constitutions and constitutional susceptibilities, and therefore that many things are common to both. What is common to both cannot, of course, he an evidence of regeneration. 3. That no state of the sensibility …
Charles Grandison Finney—Systematic Theology Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [1331] . Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii. 1). And again it is written, I have given thee for a watchman …
Saint Gregory the Great—the Epistles of Saint Gregory the Great A Summary of the Christian Life. Of Self-Denial.
1. Consideration of the second general division in regard to the Christian life. Its beginning and sum. A twofold respect. 1. We are not our own. Respect to both the fruit and the use. Unknown to philosophers, who have placed reason on the throne of the Holy Spirit. 2. Since we are not our own, we must seek the glory of God, and obey his will. Self-denial recommended to the disciples of Christ. He who neglects it, deceived either by pride or hypocrisy, rushes on destruction. 3. Three things to be …
John Calvin—The Institutes of the Christian Religion Entire Sanctification as Taught by John.
John, before Pentecost, was emphatically a Son of Thunder. He could forbid a man to cast out devils in the name of Jesus, because the man was not of his own particular fold. He was ready to imitate Elijah by calling down fire from heaven to destroy the Samaritans who would not extend the rites of hospitality to his Master. He was eager to have the highest possible place in the coming kingdom of his Lord, and this at whatever cost. But after Pentecost, John was par excellence the apostle of love. …
Dougan Clark—The Theology of Holiness What Manner of Man Ought to Come to Rule.
That man, therefore, ought by all means to be drawn with cords to be an example of good living who already lives spiritually, dying to all passions of the flesh; who disregards worldly prosperity; who is afraid of no adversity; who desires only inward wealth; whose intention the body, in good accord with it, thwarts not at all by its frailness, nor the spirit greatly by its disdain: one who is not led to covet the things of others, but gives freely of his own; who through the bowels of compassion …
Leo the Great—Writings of Leo the Great At a Public Fast in July, First Sabbath, 1650. (257)
At A Public Fast In July, First Sabbath, 1650.(257) Deut. xxxii. 4-7.--"He is the Rock, his work is perfect, for all his ways are judgment," &c. There are two things which may comprehend all religion,--the knowledge of God and of ourselves. These are the principles of religion, and are so nearly conjoined together, that the one cannot be truly without the other, much less savingly. It is no wonder that Moses craved attention, and that, to the end he may attain it from an hard hearted deaf people, …
Hugh Binning—The Works of the Rev. Hugh Binning How to Make Use of Christ as the Truth, when Error Prevaileth, and the Spirit of Error Carrieth Many Away.
There is a time when the spirit of error is going abroad, and truth is questioned, and many are led away with delusions. For Satan can change himself into an angel of light, and make many great and fairlike pretensions to holiness, and under that pretext usher in untruths, and gain the consent of many unto them; so that in such a time of temptation many are stolen off their feet, and made to depart from the right ways of God, and to embrace error and delusions instead of truth. Now the question is, …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety …
Augustus Neander—Light in the Dark Places Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought …
Saint Gregory the Great—the Epistles of Saint Gregory the Great How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The First Galilean Ministry.
The visit to Nazareth was in many respects decisive. It presented by anticipation an epitome of the history of the Christ. He came to His own, and His own received Him not. The first time He taught in the Synagogue, as the first time He taught in the Temple, they cast Him out. On the one and the other occasion, they questioned His authority, and they asked for a sign.' In both instances, the power which they challenged was, indeed, claimed by Christ, but its display, in the manner which they expected, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Putting God to Work
"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him."--Isaiah 64:4. The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer …
Edward M. Bounds—The Weapon of Prayer Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel Regeneration by Faith. Of Repentance.
1. Connection of this chapter with the previous one and the subsequent chapters. Repentance follows faith, and is produced by it. Reason. Error of those who take a contrary view. 2. Their First Objection. Answer. In what sense the origin of Repentance ascribed to Faith. Cause of the erroneous idea that faith is produced by repentance. Refutation of it. The hypocrisy of Monks and Anabaptists in assigning limits to repentance exposed. 3. A second opinion concerning repentance considered. 4. A third …
John Calvin—The Institutes of the Christian Religion Links Isaiah 58:4 NIV
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