Our prophecy presents a sharp rebuke against a distorted understanding of serving God. The people of Israel fast, likely as part of a public fast in response to a crisis, and then question God: “Why do we fast and You not see it?” (58:3) It is as if they are saying, 'We fulfilled our part of the agreement by fasting; now it’s Your turn to act.'

The prophet responds with indignation, pointing out that even during their fast, they sin against one another: “Contending and fighting each other, you fast while you beat with the fist of evil” (Yeshayahu 58:4). He declares that God has no interest in a day of self-affliction, emphasizing instead that the true purpose of fasting is social justice: “Is this the fast I have chosen, a day for man to oppress himself?... This is the fast I have chosen: Loosen the bindings of evil, and break the slavery chain?” (58:5-6). If the people of Israel pursue true, deep repair instead of mere fasting, then they will merit redemption, and God will heed their prayers: “Then will your light break forth like sunrise, and healing will grow fast over your wound… Then you will find joy in the Lord; I will set you astride the heights of the earth and to feast on the inheritance of your father Yaakov, for the mouth of the Lord has spoken” (58:8, 14).

This prophecy strongly parallels the opening prophecy of Yeshayahu (you’re welcome to look for the parallels yourself), with many thematic and linguistic connections. There, too, the prophet condemns a distorted religious mindset, similar to the one addressed here, and calls for social reform to replace superficial religious practices: “Why, says the Lord, would I want all these offerings? … Wash, be clean now, remove your terrible deeds from My sight; stop bringing about such evils” (Yeshayahu 1:11, 16). In Chapter 1, the prophet declares that sacrifices are not acceptable unless accompanied by social reform, and here, he delivers the same message regarding fasting.

At times, sacrifices or fasting can feel like the easier path to serving God. It is often more straightforward to engage in a religious "ritual" and feel as though one is “offering” something to God — whether a literal sacrifice or a fast, which is a kind of self-sacrifice and suffering for God’s sake. But God does not desire these offerings. He desires something far more challenging: the repair of one’s character, the devotion of the heart, and social justice.

The prophecy concludes with famous verses about Shabbat, possibly presenting Shabbat as the opposite of fasting: The people of Israel mistakenly believe that the way to draw closer to God is through self-affliction and harm. The prophet explains that in the proper context, as with Shabbat, one can draw near to God precisely through joy and satisfaction: “Call the Shabbat a delight, the Lord’s holy day to be honored” (58:13).