Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Isaiah 58:6 - Strong Concordance

Verse	Translation	Text
Isa 58:6	Strong Concordance	Is not this the fast [06685] that I have chosen [0977]? to loose [06605] the bands [02784] of wickedness [07562], to undo [05425] the heavy [04133] burdens [092], and to let the oppressed [07533] go [07971] free [02670], and that ye break [05423] every yoke [04133]?
	King James	Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
loose . . . bands of wickedness--that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Lev 25:49, &c.). Servitude, a fraudulent contract, &c. undo . . . heavy burdens--Hebrew, "loose the bands of the yoke." oppressed--literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Neh 5:10-12; Jer 34:9-11, Jer 34:14, Jer 34:16). JEROME interprets it, broken with poverty; bankrupt.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

loose . . . bands of wickedness--that is, to dissolve every tie wherewith one has unjustly bound his fellow men (Lev 25:49, &c.). Servitude, a fraudulent contract, &c.

undo . . . heavy burdens--Hebrew, "loose the bands of the yoke."

oppressed--literally, "the broken." The expression, "to let go free," implies that those "broken" with the yoke of slavery, are meant (Neh 5:10-12; Jer 34:9-11, Jer 34:14, Jer 34:16). JEROME interprets it, broken with poverty; bankrupt.

Notes on the Bible, by Albert Barnes, [1834]
Is not this the fast that I have chosen? - Fasting is right and proper; but that which God approves will prompt to, and will be followed by, deeds of justice, kindness, charity. The prophet proceeds to specify very particularly what God required, and when the observance of seasons of fasting would be acceptable to him. To loose the bands of wickedness - This is the first thing to be done in order that their fasting might be acceptable to the Lord. The idea is, that they were to dissolve every tie which unjustly bound their fellowmen. The Chaldee renders it, 'Separate the congregation of impiety;' but the more probable sense is, that if they were exercising any unjust and cruel authority over others; if they had bound them in any way contrary to the laws of God and the interests of justice, they were to release them. This might refer to their compelling others to servitude more rigidly than the law of Moses allowed; or to holding them to contracts which had been fraudulently made; or to their exacting strict payment from persons wholly incapacitated to meet their obligations; or it might refer to their subjecting others to more rigid service than was allowed by the laws of Moses, but it would not require a very ardent imagination for anyone to see, that if he held slaves at all, that this came fairly under the description of the prophet. A man with a tender conscience who held slaves would have been likely to suppose that this part of the injunction applied to himself. To undo the heavy burdens - Margin, 'Bundles of the yoke.' The Septuagint renders it, 'Dissolve the obligations of onerous contracts.' The Chaldee, 'Loose the obligations of the writings of unjust judgment.' The Hebrew means, 'Loose the bands of the yoke,' a figure taken from the yoke which was borne by oxen, and which seems to have been attached to the neck by cords or bands (see Fragments to Taylor's Calmer. No. xxviii.) The yoke, in the Scripture, is usually regarded as an emblem of oppression, or compulsory toil, and is undoubtedy so used here. The same word is used to denote 'burden' (מוטה môṭâh), which in the subsequent member is rendered 'yoke,' and the word which is rendered 'undo (התר hatı̂r from נתי nātar), is elsewhere employed to denote emancipation from servitude. The phrase here employed would properly denote the release of captives or slaves, and would doubtless be so understood by those whom the prophet addressed. Thus, in Psa 105:17-20 : He sent a man before them, even Joseph, Who was sold for a servant; Whose feet they hurt with fetters; He was laid in iron: Until the time when his word came, The word of the Lord tried him. The king sent and loosed him (ויתירהוּ vaytı̂yrēhû), Even the ruler of the people, and let him go free. And let the oppressed go free - Margin, 'Broken.' The Hebrew word רצוצים retsûtsı̂ym is from the word רצץ rātsats, meaning "to break, to break down" (see the notes at Isa 42:3); to treat with violence, to oppress. It may be applied to those who are treated with violence in any way, or who are broken down by bard usage. It may refer, therefore, to slaves who are oppressed by bondage and toil; or to inferiors of any kind who are subjected to hard usage by those who are above them; or to the subjects of a tyrant groaning under his yoke. The use of the phrase here, 'go free,' however, seems to limit its application in this place to those who were held in bondage. Jerome renders it, 'Free those who are broken' (confracti). The Septuagint Τεθρασμένος Tethrasmenos - 'Set at liberty those who are broken down.' If slavery existed at the time here referred to, this word would be appropriately understood as including that - at least would be so understood by the slaves themselves - for if any institution deserves to be called oppression, it is theft of slavery. This interpretation would be confirmed by the use of the word rendered free. That word (חפשׁים chophshı̂ym) evidently refers to the act of freeing a slave. The person who had once been a slave, and who had afterward obtained his freedom, was denominated חפשׁי chophshı̂y (see Jahn, Bib. Ant. Section 171). This word occurs, and is so used, in the following places; Exo 21:12, 'And the seventh (year) he shall go free;' Exo 21:5, 'I will not go out free;' Exo 26:27, 'He shall let him go free;' Deu 15:12, 'Thou shalt let him go free;' Deu 15:13, 'When thou sendest him out free' Deu 15:18, 'When thou sendest him away free;' Job 3:19, 'The servant is free from his master;' that is, in the grave, where there is universal emancipation. Compare Jer 34:9-11, Jer 34:14, Jer 34:16 where the same Hebrew word is used, and is applied expressly to the emancipation of slaves. The word is used in other places in the Bible except the following: Sa1 17:25, 'And make his father's house free in Israel,' referring to the favor which was promised to the one who would slay Goliath of Gath. Job 39:5 : 'Who hath sent out the wild donkey free?' Psa 88:5 : 'Free among the dead.' The usage, therefore, is settled that the word properly refers to deliverance from servitude. It would be naturally understood by a Hebrew as referring to that, and unless there was something in the connection which made it necessary to adopt a different interpretation, a Hebrew would so understand it of course. In the case before us, such an interpretation would be obvious, and it is difficult to see how a Jew could understand this direction in any other way, if he was an owner. of slaves, than that be should set them at once at liberty. And that ye break every yoke - A yoke, in the Scriptures, is a symbol of oppression, and the idea here is, that they were to cease all oppressions, and to restore all to their lust and equal rights. The prophet demanded, in order that there might be an acceptable 'fast,' that everything which could properly be described as a 'yoke' should be broken. How could this command be complied with by a Hebrew if he continued to retain his fellow-men in bondage? Would not its fair application be to lead him to emancipate those who were held as slaves? Could it be true, whatever else he might do, that he would fully comply with this injunction, unless this were done? If now this whole injunction were fairly complied with in his land, who can doubt that it would lead to the emancipation of the slaves? The language is such that it cannot well be misunderstood. The prophet undoubtedly specifies those things which properly denote slavery, and demands that they should all be abandoned in order to an acceptable 'fast to the Lord,' and the fair application of this injunction would soon extinguish slavery throughout the world.

Notes on the Bible, by Albert Barnes, [1834]

Is not this the fast that I have chosen? - Fasting is right and proper; but that which God approves will prompt to, and will be followed by, deeds of justice, kindness, charity. The prophet proceeds to specify very particularly what God required, and when the observance of seasons of fasting would be acceptable to him.

To loose the bands of wickedness - This is the first thing to be done in order that their fasting might be acceptable to the Lord. The idea is, that they were to dissolve every tie which unjustly bound their fellowmen. The Chaldee renders it, 'Separate the congregation of impiety;' but the more probable sense is, that if they were exercising any unjust and cruel authority over others; if they had bound them in any way contrary to the laws of God and the interests of justice, they were to release them. This might refer to their compelling others to servitude more rigidly than the law of Moses allowed; or to holding them to contracts which had been fraudulently made; or to their exacting strict payment from persons wholly incapacitated to meet their obligations; or it might refer to their subjecting others to more rigid service than was allowed by the laws of Moses, but it would not require a very ardent imagination for anyone to see, that if he held slaves at all, that this came fairly under the description of the prophet. A man with a tender conscience who held slaves would have been likely to suppose that this part of the injunction applied to himself.

To undo the heavy burdens - Margin, 'Bundles of the yoke.' The Septuagint renders it, 'Dissolve the obligations of onerous contracts.' The Chaldee, 'Loose the obligations of the writings of unjust judgment.' The Hebrew means, 'Loose the bands of the yoke,' a figure taken from the yoke which was borne by oxen, and which seems to have been attached to the neck by cords or bands (see Fragments to Taylor's Calmer. No. xxviii.) The yoke, in the Scripture, is usually regarded as an emblem of oppression, or compulsory toil, and is undoubtedy so used here. The same word is used to denote 'burden' (מוטה môṭâh), which in the subsequent member is rendered 'yoke,' and the word which is rendered 'undo (התר hatı̂r from נתי nātar), is elsewhere employed to denote emancipation from servitude. The phrase here employed would properly denote the release of captives or slaves, and would doubtless be so understood by those whom the prophet addressed. Thus, in Psa 105:17-20 :

He sent a man before them, even Joseph,

Who was sold for a servant;

Whose feet they hurt with fetters;

He was laid in iron:

Until the time when his word came,

The word of the Lord tried him.

The king sent and loosed him (ויתירהוּ vaytı̂yrēhû),

Even the ruler of the people, and let him go free.

And let the oppressed go free - Margin, 'Broken.' The Hebrew word רצוצים retsûtsı̂ym is from the word רצץ rātsats, meaning "to break, to break down" (see the notes at Isa 42:3); to treat with violence, to oppress. It may be applied to those who are treated with violence in any way, or who are broken down by bard usage. It may refer, therefore, to slaves who are oppressed by bondage and toil; or to inferiors of any kind who are subjected to hard usage by those who are above them; or to the subjects of a tyrant groaning under his yoke. The use of the phrase here, 'go free,' however, seems to limit its application in this place to those who were held in bondage. Jerome renders it, 'Free those who are broken' (confracti). The Septuagint Τεθρασμένος Tethrasmenos - 'Set at liberty those who are broken down.' If slavery existed at the time here referred to, this word would be appropriately understood as including that - at least would be so understood by the slaves themselves - for if any institution deserves to be called oppression, it is theft of slavery.

This interpretation would be confirmed by the use of the word rendered free. That word (חפשׁים chophshı̂ym) evidently refers to the act of freeing a slave. The person who had once been a slave, and who had afterward obtained his freedom, was denominated חפשׁי chophshı̂y (see Jahn, Bib. Ant. Section 171). This word occurs, and is so used, in the following places; Exo 21:12, 'And the seventh (year) he shall go free;' Exo 21:5, 'I will not go out free;' Exo 26:27, 'He shall let him go free;' Deu 15:12, 'Thou shalt let him go free;' Deu 15:13, 'When thou sendest him out free' Deu 15:18, 'When thou sendest him away free;' Job 3:19, 'The servant is free from his master;' that is, in the grave, where there is universal emancipation. Compare Jer 34:9-11, Jer 34:14, Jer 34:16 where the same Hebrew word is used, and is applied expressly to the emancipation of slaves. The word is used in other places in the Bible except the following: Sa1 17:25, 'And make his father's house free in Israel,' referring to the favor which was promised to the one who would slay Goliath of Gath. Job 39:5 : 'Who hath sent out the wild donkey free?' Psa 88:5 : 'Free among the dead.' The usage, therefore, is settled that the word properly refers to deliverance from servitude. It would be naturally understood by a Hebrew as referring to that, and unless there was something in the connection which made it necessary to adopt a different interpretation, a Hebrew would so understand it of course. In the case before us, such an interpretation would be obvious, and it is difficult to see how a Jew could understand this direction in any other way, if he was an owner. of slaves, than that be should set them at once at liberty.

And that ye break every yoke - A yoke, in the Scriptures, is a symbol of oppression, and the idea here is, that they were to cease all oppressions, and to restore all to their lust and equal rights. The prophet demanded, in order that there might be an acceptable 'fast,' that everything which could properly be described as a 'yoke' should be broken. How could this command be complied with by a Hebrew if he continued to retain his fellow-men in bondage? Would not its fair application be to lead him to emancipate those who were held as slaves? Could it be true, whatever else he might do, that he would fully comply with this injunction, unless this were done? If now this whole injunction were fairly complied with in his land, who can doubt that it would lead to the emancipation of the slaves? The language is such that it cannot well be misunderstood. The prophet undoubtedly specifies those things which properly denote slavery, and demands that they should all be abandoned in order to an acceptable 'fast to the Lord,' and the fair application of this injunction would soon extinguish slavery throughout the world.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The bands - The cruel obligations of usury and oppression.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Let the oppressed go free - How can any nation pretend to fast or worship God at all, or dare to profess that they believe in the existence of such a Being, while they carry on the slave trade, and traffic in the souls, blood, and bodies, of men! O ye most flagitious of knaves, and worst of hypocrites, cast off at once the mask of religion; and deepen not your endless perdition by professing the faith of our Lord Jesus Christ, while ye continue in this traffic!

Top

¹⁶ But ye turned [07725] and polluted [02490] my name [08034], and caused every man [0376] his servant [05650], and every man [0376] his handmaid [08198], whom ye had set [07971] at liberty [02670] at their pleasure [05315], to return [07725], and brought them into subjection [03533], to be unto you for servants [05650] and for handmaids [08198].

¹⁴ At the end [07093] of seven [07651] years [08141] let ye go [07971] every man [0376] his brother [0251] an Hebrew [05680], which hath been sold [04376] unto thee; and when he hath served [05647] thee six [08337] years [08141], thou shalt let him go [07971] free [02670] from thee: but your fathers [01] hearkened [08085] not unto me, neither inclined [05186] their ear [0241].

⁹ That every man [0376] should let his manservant [05650], and every man [0376] his maidservant [08198], being an Hebrew [05680] or an Hebrewess [05680], go [07971] free [02670]; that none should serve [05647] himself of them, to wit, of a Jew [03064] his brother [0251].
¹⁰ Now when all the princes [08269], and all the people [05971], which had entered [0935] into the covenant [01285], heard [08085] that every one [0376] should let his manservant [05650], and every one [0376] his maidservant [08198], go [07971] free [02670], that none should serve [05647] themselves of them any more, then they obeyed [08085], and let them go [07971].
¹¹ But afterward [0310] they turned [07725], and caused the servants [05650] and the handmaids [08198], whom they had let go [07971] free [02670], to return [07725], and brought them into subjection [03533] [03533] for servants [05650] and for handmaids [08198].

¹⁰ I likewise, and my brethren [0251], and my servants [05288], might exact [05383] of them money [03701] and corn [01715]: I pray you, let us leave off [05800] this usury [04855].
¹¹ Restore [07725], I pray you, to them, even this day [03117], their lands [07704], their vineyards [03754], their oliveyards [02132], and their houses [01004], also the hundredth [03967] part of the money [03701], and of the corn [01715], the wine [08492], and the oil [03323], that ye exact [05383] of them.
¹² Then said [0559] they, We will restore [07725] them, and will require [01245] nothing of them; so will we do [06213] as thou sayest [0559]. Then I called [07121] the priests [03548], and took an oath [07650] of them, that they should do [06213] according to this promise [01697].

⁴⁹ Either his uncle [01730], or his uncle's [01730] son [01121], may redeem [01350] him, or any that is nigh [07607] of kin [01320] unto him of his family [04940] may redeem [01350] him; or if he be able [05381], he may redeem [01350] himself [03027].

⁵ Free [02670] among the dead [04191], like the slain [02491] that lie [07901] in the grave [06913], whom thou rememberest [02142] no more: and they are cut off [01504] from thy hand [03027].

⁵ Who hath sent out [07971] the wild ass [06501] free [02670]? or who hath loosed [06605] the bands [04147] of the wild ass [06171]?

²⁵ And the men [0376] of Israel [03478] said [0559], Have ye seen [07200] this man [0376] that is come up [05927]? surely to defy [02778] Israel [03478] is he come up [05927]: and it shall be, that the man [0376] who killeth [05221] him, the king [04428] will enrich [06238] him with great [01419] riches [06239], and will give [05414] him his daughter [01323], and make [06213] his father's [01] house [01004] free [02670] in Israel [03478].

¹⁹ The small [06996] and great [01419] are there; and the servant [05650] is free [02670] from his master [0113].

¹⁸ It shall not seem hard [07185] unto thee [05869], when thou sendest him away [07971] free [02670] from thee; for he hath been worth [07939] a double [04932] hired servant [07916] to thee, in serving [05647] thee six [08337] years [08141]: and the LORD [03068] thy God [0430] shall bless [01288] thee in all that thou doest [06213].

¹³ And when thou sendest [07971] him out free [02670] from thee, thou shalt not let him go away [07971] empty [07387]:

¹² And if thy brother [0251], an Hebrew man [05680], or an Hebrew woman [05680], be sold [04376] unto thee, and serve [05647] thee six [08337] years [08141]; then in the seventh [07637] year [08141] thou shalt let him go [07971] free [02670] from thee.

²⁷ And five [02568] bars [01280] for the boards [07175] of the other [08145] side [06763] of the tabernacle [04908], and five [02568] bars [01280] for the boards [07175] of the side [06763] of the tabernacle [04908], for the two sides [03411] westward [03220].

⁵ And if the servant [05650] shall plainly [0559] say [0559], I love [0157] my master [0113], my wife [0802], and my children [01121]; I will not go out [03318] free [02670]:

¹² He that smiteth [05221] a man [0376], so that he die [04191], shall be surely [04191] put to death [04191].

³ A bruised [07533] reed [07070] shall he not break [07665], and the smoking [03544] flax [06594] shall he not quench [03518]: he shall bring forth [03318] judgment [04941] unto truth [0571].

¹⁷ He sent [07971] a man [0376] before [06440] them, even Joseph [03130], who was sold [04376] for a servant [05650]:
¹⁸ Whose feet [07272] they hurt [06031] with fetters [03525]: he [05315] was laid [0935] in iron [01270]:
¹⁹ Until the time [06256] that his word [01697] came [0935]: the word [0565] of the LORD [03068] tried [06884] him.
²⁰ The king [04428] sent [07971] and loosed [05425] him; even the ruler [04910] of the people [05971], and let him go free [06605].