Commentary on Isaiah Volume 2 John Calvin (continued)
JOHN CALVIN
themselves with "sackcloth," and threw "ashes" on their head. (Joel 1:13) Now, such an exercise was holy and approved by God; and we see that the prophets, while they exhort the people to repentance, cry aloud for "sackcloth and ashes." But as we have said that fasting is not here condemned on its own account, so Isaiah does not condemn those outward ceremonies, but reproves hypocrites for separating them from reality.
If it be asked, Are "sackcloth" and "ashes" suitable to our time? I reply, they are indifferent matters, which may be used for edification; but in the light of the Gospel, which has brought liberty to us, we have no need of such figures. At the same time, we should attend to the difference between Eastern nations, which make use of a great abundance and variety of ceremonies, and Western nations, whose habits are far more simple. If we wished to imitate the former, it would be nothing else than to enact the part of apes, or of stageplayers. Yet there is nothing to hinder those who intend to confess their guilt, from wearing soiled and faltered garments, after the manner used by suppliants. 364
A day acceptable to Jehovah. Hence it is evident that to solemn prayer, when a holy assembly was held, there was added fasting; for fasting, as we have already said, is an appendage to prayer; as we see that it was added to prayer by Christ himself. (Matthew 17:21) It is not appointed, therefore, for its own sake, but is directed to a different end.
6. Is not this the fast which I have chosen? The Prophet shows what are the real duties of piety, and what God chiefly recommends to us; namely, to relieve those who are wretched and pressed with a heavy burden. But the Prophet appears to abolish fasting universally, when, in place of it, he enumerates those works which are most highly acceptable to God. I reply, fasting is approved when it is accompanied by that love which we owe to our fellowmen; and therefore the Prophet directs that we shall be tried by this principle, that our consciences be entire and pure, that we exercise mutual kindness towards each other; for if this order prevail, then fasting, which shall be added to it, will be pleasing and acceptable to God. But here he does not at all mention purity of heart. I reply, it is described by works, as by its fruits, from which it is easily seen what kind of heart we have. Next, he enumerates the duties of the Second Table, under which, as we have elsewhere seen, by a figure of speech in which a part is taken for the whole, he includes the whole observation of the Law; for it would not be enough to assist our neighbor by kind offices, if at the same time we despised God. But we must observe the Prophet's design; because the love which we owe to our neighbors cannot be sincerely cultivated, unless when we love them in God. In order to make trial of our fear of God, he demands these as more immediate signs, if we live justly, inoffensively, and kindly with each other. Besides, he was not satisfied with outward appearance; and indeed
364"Selon la coustume des criminels qui demandent misericorde." "According to the custom of criminals who implore mercy."