Isaiah 58 5

Isaiah 58:5 kjv

Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?

Isaiah 58:5 nkjv

Is it a fast that I have chosen, A day for a man to afflict his soul? Is it to bow down his head like a bulrush, And to spread out sackcloth and ashes? Would you call this a fast, And an acceptable day to the LORD?

Isaiah 58:5 niv

Is this the kind of fast I have chosen, only a day for people to humble themselves? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Is that what you call a fast, a day acceptable to the LORD?

Isaiah 58:5 esv

Is such the fast that I choose, a day for a person to humble himself? Is it to bow down his head like a reed, and to spread sackcloth and ashes under him? Will you call this a fast, and a day acceptable to the LORD?

Isaiah 58:5 nlt

You humble yourselves
by going through the motions of penance,
bowing your heads
like reeds bending in the wind.
You dress in burlap
and cover yourselves with ashes.
Is this what you call fasting?
Do you really think this will please the LORD?

Isaiah 58 verses

Isaiah 58 5 Meaning

Isaiah 58:5 articulates God's rejection of superficial religious practices, specifically a fast that consists merely of outward displays of humility and penitence without corresponding inward transformation, sincere devotion, or ethical action. The Lord conveys through rhetorical questions that a ritualistic lowering of the head like a fragile reed and the physical presentation of sackcloth and ashes are not the genuine expressions of humility or acceptable worship He desires. True fasting, God implies, extends beyond external posturing to involve a heart-level turning and actions of justice and compassion towards others.

Isaiah 58 5 Context

Isaiah chapter 58 addresses the spiritual malaise of Israel, particularly their hypocrisy in religious observances. The people lament that God seemingly ignores their piety and fasting (Isa 58:3a). In response, the Lord reveals their sin: while they perform outward religious rituals, they simultaneously engage in injustice, oppression, and self-serving actions (Isa 58:3b-4). Verse 5 directly follows this indictment, initiating a series of rhetorical questions designed to expose the hollowness of their current fasting practices. It sets up the contrast with the true fast that God desires, which is detailed in verses 6-7, focusing on social justice, compassion, and freeing the oppressed. Historically, the audience would have been accustomed to formal fasting, both communal and private, and the practice of wearing sackcloth and ashes as expressions of lament, repentance, and mourning, as exemplified by events such as Yom Kippur. However, the prophet declares that their practice has deviated significantly from the divine purpose of these rituals.

Isaiah 58 5 Word analysis

• Is it such a fast that I have chosen?

  • Is it...?: (Hala-zeh? - הֲלָזֶה?) This interrogative particle signals a rhetorical question, designed not to elicit an answer but to make a forceful, emphatic statement of negation. God is asserting, "This is absolutely not the fast I have chosen."
  • fast: (tzom - צום) Refers generally to abstinence from food, a common practice in Israelite religion for various reasons, including repentance, mourning, seeking God's favor, or expressing solemnity. The term itself is neutral, but here it's about the nature of the fast being questioned.
  • chosen: (bachar - בחר) Implies selection, preference, or approval. God chose Israel as His people, and He "chooses" acceptable worship. The rhetorical question here highlights that this particular manner of fasting does not align with God's selection criteria. God is contrasting the fast they practice with the fast He prefers.

• A day for a person to humble himself?

  • day: (yom - יום) A specific period, here implying the time set aside for religious observance.
  • a person: (adam - אדם) Generic term for a human being, signifying universal applicability.
  • to humble himself: ('annot nafsho - עַנּוֹת נַפְשׁוֹ) Literally "to afflict his soul" or "to humble his soul/being." This phrase is often used in the Torah to describe the ritual requirement for Yom Kippur (Lev 16:29, 23:27, Num 29:7), encompassing fasting, self-denial, and spiritual reflection leading to repentance. The nuance here is that their "affliction" is only superficial, not touching the core of their being. It’s an external performance of what should be an internal state.

• Is it to bow down his head like a bulrush, and to spread sackcloth and ashes under him?

  • Is it to bow down his head: (kaf ro'sho - כֹּף רֹאשׁוֹ) "To bend one's head." A physical gesture of mourning, submission, or shame. In many cultures, this is an outward sign of humility.
  • like a bulrush: (k'agmon - כְּאַגְמוֹן) Agmon refers to a rush, a flexible reed, or sedge. The imagery is significant: a bulrush bends easily but offers no structural strength or true resilience. Its bending is not a sign of deep contrition but a mere external, easily swayed gesture that lacks inner conviction or transformative power. It implies a fleeting, weak, or superficial show of humility that isn't rooted.
  • to spread sackcloth and ashes under him: (sak v'epher tatzia' - שַׁק וָאֵפֶר תַּצִּיעַ) "To spread sackcloth and ashes." Sak (sackcloth) was a coarse, dark fabric worn during mourning, penitence, or distress (Gen 37:34). Epher (ashes) refers to dust or ash, often sprinkled on the head or sat in as a sign of extreme grief or repentance (Job 2:8, Jon 3:6). These were traditional, recognizable symbols of abasement and sorrow, here employed for outward show rather than true grief over sin or injustice. "Under him" can suggest reclining in or upon them, further emphasizing the public display.

• Will you call this a fast, and an acceptable day to the Lord?

  • Will you call this a fast: (Halazeh tikra-tzom - הֲלָזֶה תִּקְרָא-צוֹם) Another rhetorical question reinforcing God's disapproval. God directly challenges their labeling, suggesting their definition of fasting is gravely flawed in His eyes.
  • acceptable day to the Lord: (yom ratzon l'Yahweh - יוֹם רָצוֹן לַיהוָה) "Day of favor" or "pleasing day to the Lord." The aspiration of any religious observance was to find favor with God. The phrase explicitly means a day that God looks upon with approval and delight. By posing this as a rhetorical question, God emphatically declares that their fast is not acceptable; it fails to meet His criteria for genuine worship and a pleasing relationship.

Isaiah 58 5 Bonus section

The imagery of the "bulrush" is particularly insightful, depicting an outward posture that gives the impression of humility but lacks genuine strength or conviction. A bulrush sways effortlessly with the wind; it doesn't represent deep, abiding submission but rather a flexible, superficial gesture. This subtly critiques not just the outward show, but the lack of interior commitment. Their self-abasement is not a result of true brokenness before God but a ritualistic bending that lacks firmness. Furthermore, the divine interrogation implies that true devotion requires the aligning of one's entire being (soul/spirit) with God's desires, rather than merely adjusting one's external presentation. Many religious practices can fall into the trap highlighted here, where form overshadows and ultimately emptles the intended meaning.

Isaiah 58 5 Commentary

Isaiah 58:5 is a piercing indictment of ritualistic religion devoid of inner sincerity and outward justice. God’s rhetorical questions leave no doubt: the superficial performance of traditional acts of repentance – lowering the head, wearing sackcloth, and sitting in ashes – is entirely insufficient and displeasing to Him. The comparison to a "bulrush" vividly portrays a flimsy, unrooted show of humility, bending to the moment but lacking genuine, enduring conviction.

The "afflicting of the soul" (Hebrew: 'annot nafsho), a deeply significant phrase primarily associated with the solemn introspection and genuine repentance required on Yom Kippur, is here reduced to mere external, physical hardship. This highlights a fundamental disconnect: the people are observing the form of their religious duties without understanding or embracing the substance. Their fast is a self-serving act designed to appear righteous, rather than a heartfelt pursuit of God's will and a tangible expression of compassion for others. The verse, therefore, serves as a crucial theological boundary, delineating acceptable worship from rejected hypocrisy, setting the stage for Isaiah 58:6-7, which elaborates on the true fast God indeed chooses—a fast manifested in justice, liberation, and care for the needy.