Isaiah.58

See Psalm 22 which prophesies the attack of the clergy on Jesus.

The Question God asks about Fasting as outward ritual in Isaiah 58:

Isaiah 58: 1 CRY aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

A trumpet is:

Showphar (g7782) sho-far'; or shophar sho-far'; from 8231 in the orig. sense of incising; a cornet (as giving a clear sound) or curved horn: - cornet, trumpet

The showphar or shofar was NOT a musical instrument. Alfred Edersheim notes:

Of wind-instruments we know that, besides their silver trumpets, the priests also blew the Shophar or horn, notably at the new moon, on the Feast of the New Year (Psalm 81:3), and to proclaim the Year of Jubilee (Leviticus 25:9), which, indeed, thence derived its name. Originally the Shophar was probably a ram's horn (Jos., Ant. v. 5, 6.), but afterwards it was also made of metal.

The Shophar was chiefly used for its loud and far-sounding tones (Exodus 19:16,19; 20:18; Isaiah 58:1). At the Feast of the New Year, one priest with a Shophar was placed between those who blew the trumpets; while on fast-days a priest with a Shophar stood on each side of them--the tones of the Shophar being prolonged beyond those of the trumpets.

Isaiah 58: 2 Yet they seek [as a Necromancer] me daily, and delight to know my ways [Seek like a necromancer], as (if they were) a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God.

Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at En-dor. 1 Sam 28:7

Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord God; Are ye come to enquire of me? As I live, saith the Lord God, I will not be enquired of by you. Eze.20:3

Delight is:

Chaphec (h2654) khaw-fates'; a prim. root; prop. to incline to; by impl. (lit. but rarely) to bend; fig. to be pleased with, desire: - * any at all, (have, take) delight, desire, favour, like, move, be (well) pleased, have pleasure, will, would.

Wherefore do the wicked live, become old, yea, are mighty in power? Job 21:7
Their seed is established in their sight with them, and their offspring before their eyes. Job 21: 8
Their houses are safe from fear, neither is the rod of God upon them. Job 21: 9
Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. Job 21: 10
They send forth their little ones like a flock, and their children dance. Job 21: 11
They take the timbrel and harp, and rejoice at the sound of the organ. Job 21: 12
They spend their days in wealth, and in a moment go down to the grave. Job 21: 13
Therefore they say unto God, Depart from us; for WE DESIRE NOT the knowledge of thy ways. Job 21: 14

Isaiah 58: 3 Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge?

Rather than to reform their lives and gain God's blessing it was much more exciting to continue their evil lives and then try to make up for it with "prayer services" or "prayer and fasting" services.

Ye hypocrites, well did Esaias prophesy of you, saying, Matt 15:7

This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. Mt.15:8

But in vain they do worship me, teaching for doctrines the commandments of men. Matt 15:9

Their worship was really "religion" which consists of ceremonial rituals.

Sebomai (g4576) seb'-om-ahee; mid. of an appar. prim. verb; to revere, i.e. adore: - devout, religious, worship.

GREGORY NAZIANZEN. OR Oration XXXIX. V. And where will you place the butchery of Pelops,17 which feasted hungry gods, that bitter and inhuman hospitality? Where the horrible and dark spectres of Hecate, and the underground puerilities and sorceries of Trophonius, or the babblings of the Dodonaean Oak, or the trickeries of the Delphian tripod, or the prophetic draught of Castalia, which could prophesy anything, except their own being brought to silence?18 Nor is it the sacrificial art of Magi, and their entrail forebodings, nor the Chaldaean astronomy and horoscopes, comparing our lives with the movements of the heavenly bodies, which cannot know even what they are themselves, or shall be.

Nor are these Thracian orgies, from which the word Worship (qrhskei/a) is said to be derived; nor rites and mysteries of Orpheus, whom the Greeks admired so much for his wisdom that they devised for him a lyre which draws all things by its music.

Nor the tortures of Mithras 19 which it is just that those who can endure to be initiated into such things should suffer;

nor the manglings of Osiris, 20 another calamity honoured by the Egyptians; nor the ill-fortunes of Isis 21 and the goats more venerable than the Mendesians,

and the stall of Apis, 22 the calf that luxuriated in the folly of the Memphites, nor all those honours with which they outrage the Nile, while themselves proclaiming it in song to be the Giver of fruits and corn, and the measurer of happiness by its cubits.23

See also Clement of Alexander against heresies VolII

Note 17 The gods came to dine with Tantalus, and he, to do them honour, boiled his son Pelops for their food. They, however, found it out, and restored him to life; not, however, before Demeter had unwittingly eaten his shoulder, in the place of which they substituted one of ivory
Note 18 S. Jerome, commenting on Isaiah xli. 22, says:
"Why could they never predict anything concerning Christ and His Apostles, or the ruin and destruction of their own temples? If then they could not foretell their own destruction, how can they foretell anything good or bad?"
Note 19 These Mysteries were of Persian origin, connected it is said with the worship of the Sun. The neophytes were mad to undergo twelve different kinds of torture.
Note 20 The Egyptian Mysteries.
Note 21 Zeus fell in love with Isis, and carried her off in the form of a heifer. Here, discovering the fraud, sent a gadfly, which drove Isis mad.
Note 22 Apis, the sacred bull, worshipped at Memphis.
Note 3 i.e., that the prosperity of the country was proportionate to the annual rise of the River.

This public "worship" in an attempt to force God as we might be forced through our human senses is compared by God to the "worship" of a prostitute:

Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the Lord. Ezekiel 33:30
And they come unto thee as the people cometh,
        and they sit before thee as my people,

and they hear thy words,
        but they will not do them:
        for with their mouth they shew much love,
        but their heart goeth after their covetousness. Ezekiel 33:31

And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument:
for they hear thy words, but they do them not. Ezekiel 33:32

The Answer Directly from God

Worship at the temple was national worship conducted by the priestly class for the entire nation. The people were not present except at national festivals and were spectators. Therefore, God condemned fasting as an act of worship

Along with renewed fasting as an ACT OF WORSHIP, goes the mocking animal sacrifice sounding, tithing and taking CASH from those who are not Jews, do not live in Canaan, are themselves the PRIESTS and therefore the MINISTRY CLASS according to the Melchizedek and Abraham event and proven by Paul that the MINISTERS should serve the BODY:

"Behold, in the day of your fast ye find pleasure, and exact all your labours.

Isaiah 58:4 Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.

    Latin [4] ecce ad lites et contentiones ieiunatis et percutitis pugno impie nolite ieiunare sicut usque ad hanc diem ut audiatur in excelso clamor vester

A. Jējūnĭum, hunger, thirst, C. Barrenness, unproductiveness: “macram ac tenuem terram jejunio laborare,”

Amos 5:23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Amos 8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: there shall be many dead bodies in every place; they shall cast them forth with silence.
Amos 8:10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.
Amos 8:11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water,
        but of hearing the words of the LORD:
        [I. strong or ardent desire, greediness, thirst:]
Amos 8:13 In that day shall the fair virgins and young men faint for thirst.

Isaiah 5:11 Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!
Isaiah 5:12 And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.
Isaiah 5:13 Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst.
Isaiah 5:14 Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.
Isaiah 5:15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled:

lăbōro , to exert one's self in vain, Cic. N. D. 3, 24, 62: “circa memoriam et pronuntiationem,”
1. To suffer, to labor under, to be oppressed, afflicted, or troubled with, to be oppressed with debt,
With de (esp. of events or persons on whose account one is concerned): “sororem de fratrum morte laborantem,” A. To work out, elaborate, to form, make, prepare: “noctibus hibernis castrensia pensa laboro,

B. Contentĭo , ōcontendo (acc. to contendo, II.), I. an eager stretching, a straining, exertion of the powers of body or mind, tension, effort, a vigorous struggling or striving for something, a struggle after
“animi (Opposite. relaxatio mitigation, alleviation),”
1. Labored, formal speech (opp. talk, conversation): quoniam magna vis orationis est, eaque duplex, altera contentionis, altera sermonis; “contentio disceptationibus tribuatur judiciorum ... sermo in circulis, etc.,” Cic. Off. 1, 37, 132; 2, 14, 48 Heine ad loc.; cf.: sermo est oratio remissa et finitima cottidianae locutioni; “contentio est oratio acris, etc.,

2. Speech, language, utterance; Opposite to fact, action, etc.: “lenitudo orationis, mollitudo=flexibility of the voice, corporis,”
4. Mode of speech, language, use of language, style: “mollis [render effeminate, womanish or unmanly:] est enim oratio philosophorum,” Cic. Or. 19, 64: “(fabulae) tenui oratione et scripturā levi,”
a. In rhetoric, a contrasting of one thought with another, antithesis, 4, 15, 21; Cic. de Or. 3, 53, 203; Quint. 9, 1, 31; 9, 2, 2.—

Orātĭo , ōnis, f. oro, I. a speaking, speech, discourse, language
4. Mode of speech, language, use of language, style: “mollis est enim oratio philosophorum,” Cic. Or. 19, 64: “(fabulae) tenui oratione et scripturā levi,”

Titus 1:14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

Fābŭla , I. In partic. (freq. and class.), a fictitious narrative, a tale, story (syn.: apologus, carminibus non a veritate modo

2Timothy 4:4 And they shall turn away their ears from the truth,
        and shall be turned unto fables.

FABLES TO FOOL: Fābŭla , ae, f. fari,

B. Of particular kinds of poetry.
1. Most freq., a dramatic poem, drama, play (syn.: “ludus, cantus, actio, etc.): in full, fabula scaenica,” “or, theatralis,” id. 14, 6, 20: “fabula ad actum scenarum composita, ”fabulam, quae versatur in tragoediis atque carminibus non a veritate modo [melod]

FABLES TO FOOL: Cantus , ūs, m. id., I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing,
1. With the voice, a singing, song; in full, cantus vocum, Cic. Rosc. Am. 46, 134: “fit etiam saepe vocum gravitate et cantibus ut pellantur animi, etc.,
2. With instruments, a playing, music: “citharae,” “horribili stridebat tibia cantu,” Cat. 64, 264: “querulae tibiae, “lyrae,” Plin. 34, 8, 19, § 72: “tibicine

FABLES TO FOOL:   Scaenĭcus (scen- ), a, um, adj., = skēnikos, I. of or belonging to the stage, scenic, dramatic, theatrical (class.) stage-plays, theatrical representations, “fabula,” a drama, Amm. 28, 1, 4: “organa,” Suet. Ner. 44: “coronae,” id. ib. 53: “habitus,” id. ib. 38: “gestus,” Cic. de Or. 3, 59, 220: “modulatio,” Quint. 11, 3, 57:
Gestures of an ōrātōrĭus , a, um, adj. orator. . Of or belonging to an orator, oratorical II. Of or belonging to praying; hence, subst.: ōrātōrĭum , ii. n. (sc. templum), a place of prayer, an oratory

1. scaē-nĭcus , i, m., a player, actor, Cic. Off. 1, 31, 114: “orator plurimum aberit a scaenico 2. scaenĭca , ae, f., a female player, an actress,

THE MOST POWERFUL WEAPON TO FOOL:

Orgănum , i, n., = organon,Of musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12 et saep. an organ, water-organ: “organa hydraulica,” Suet. Ner. 41: aquatica, Mythogr. Lat. 3, 12.—Of a church-organ, Cass. Expos. in Psa. 150; Aug. Enarr. in Psa. 150, n. 7.— B. Transf.: organum oris, the tongue of a man, Prud. steph

There are numerous words which always connect PLAYING A MUSICAL INSTRUMENT with striking or smiting: grinding a thing or person into a small powder, Psallo has the same root as SOP

C. Per-cŭtĭo , (With the notion of the per predominating.) To strike through and through, to thrust or pierce through (syn.: percello, transfigo).
II. (With the idea of the verb predominating.) To strike, beat, hit, smite, shoot, etc. (cf.: ico, pulso, ferio).

Pulso. Of military engines. Of musical instruments: “chordas digitis et pectine eburno,” to strike, play upon, Verg. A. 6, 647: “chelyn,” Val. Fl. 1, 139: “pectine nervos,” Sil. 5, 463: “cymbala,” Juv. 9, 62.—Of things: “pulsant arva ligones,” Ov. Am. 3, 10, 31; id. M. 11, 529: “nervo pulsante sagittae,” Verg. G. 4, 313.
Always Violent: A. In gen., to urge or drive on, to impel, to set in violent motion, to move, agitate, disturb, disquiet:—

Pello, Always Violent: 1. To drive out or away, to thrust or turn out, expel, banish; esp. milit., to drive back, discomfit, rout the enemy (freq. and class.; syn.: fugo, elimino, deicio)
4. Of a musical instrument, to strike the chords, play: “nervi pulsi,” struck, Cic. Brut. 54, 199: “lyra pulsa manu,” Ov. M. 10, 205; cf.: “classica pulsa,” i. e. blown

II.A.b To strike, play a musical instrument (poet.): “lyram,” Ov. Am. 3, 12, 40; Val. Fl. 5, 100.—

Ov. Am. 3.12
Poetic license ever was so great.
But none did credit to these fictions give,
Or for true history such tales receive,
And though Corinna in my songs is fair,
Let none conclude she's like her picture there.
The fable she with hasty faith receiv'd,
And what, so very well she lik'd, believ'd.
But since so ill she does the poet use,
'Tis time her vanity to disabuse
II. B.2. To strike, shock, make an impression upon, affect deeply, move, astound (class.): “percussisti me de oratione prolatā,

Orātĭo , II. In partic., formal language, artificial discourse, set speech (Opposite. to sermo, ordinary speech, conversational language): “mollis est oratio philosophorum et umbratilis,
E. A prayer, an address to the Deity (eccl. Lat.): “respice ad orationem servi tui,” Vulg. 3 Reg. 8, 28: “per orationes Dominum rogantes,

The Pharisees made long SPEECHES or PRAYERS in order to steal from the widow's purse.

D. Ex-cello
1. In gen., to exult, be elated:
2. In partic., to be eminent, to distinguish one's self for any quality above others; to surpass, excel, “in alia parte orationis,” id. Brut. 59, 215
1. in gen., high, lofty, distinguished, excellent, noble: “te natura
Comp.: “(orator) grandior et quodammodo excelsior,

E. Clāmor louut coud, B. In partic., a friendly call, acclamation, applause: “clamor secundus,” Verg. A. 5, 491: “dixi de te tanto clamore consensuque populi,= [quoquo modo congregatus, sed coetus multitudinis juris consensu et utilitatis communione sociatus,”]”

The "gospel" of Jesus had as its core the freedom of believers from being these religious "pack animals" or "cargo ships." Jesus spoke one essential of the gospel when He that the agents or mediators were fired:

All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Matthew 11:27

What the Spirit OF Christ prophesied about the future REST, Jesus died to make more certain.

Jesus defined THE SINGULAR MARK of A Church of Christ:

Matthew 11:28 Come unto me all ye that labor and are heavy laden,
and I will give you rest.
Matthew 11:29 Take my yoke upon you, and learn of me; for
I am meek and lowly in heart:and ye shall find rest unto your souls.
Matthew 11:30 For my yoke is easy, and my burden is light.

Ana pauo (g373) an-up-ow'-o; from 303 and 3973; (reflex.) to repose (lit. or fig. [be exempt], remain); by impl. to refresh:- take ease, refresh, (give, take) rest. tous leitourgountas a. (sc. tōn analōmatōn) to relieve them from . . , D.42.25, cf. 42.

Leitourg-eō 2. perform religious service, minister, “epi tōn hierōn” D.H.2.22; “tō Kuriō” Act.Ap.13.2,
Pauo means: STOP the: melôid-ia , hê, singing, chanting,
II. chant, choral song, melôidias poiêtês, lullaby, generally, musis
Pauo means: Stop the pain of:
aoidê [aeidô]
1. song, a singing, whether the art of song, Hom.; or the act of singing, song, Il.
2. the thing sung, a song, Hom., etc.
3. the subject of song, Od.
5. = eppsdē, spell, incantation, “okhēes ōkeiais . . anathrōskontes aoidais” A.R.4.42, cf. 59.

kata-pauō , means: Stop worshipping the MUSES
3. Mousas depose them from their honours, cease to worship them,

Contrary to the literal fasting and sacrificing of animals God asked:

Isaiah 58:5 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?

    Latin [5] numquid tale est ieiunium quod elegi per diem adfligere hominem animam suam numquid contorquere quasi circulum caput suum et saccum et cinerem sternere numquid istud vocabis ieiunium et diem acceptabilem Domino

Af -flīgo . Lit., to strike or beat a thing to some point, to cast or throw down or against, to dash, somewhere by striking;
B. To reduce, lower, or lessen in value (syn. minuo): “hoc oratoris esse maxime proprium, rem augere posse laudando, vituperandoque rursus adfligere,” to bring down, Cic. Brut. 12.—Trop., of courage, to cast down, dishearten, to diminish, lessen, impair: “animos adfligere et debilitare metu,”

Christ speaks through the Prophets and Apostles: in the Prophets He contrasts the REST DAYS or SABBATH of the Jews who thought that they could PERFORM such acts that THEIR VOICE COULD BE HEARD ON HIGH.

Christ promised and Jesus whom God made to be both Lord and Christ "made more certain" by defining HIS REST as identical to the synagogue or Church of Christ in the Wilderness, as always practiced by the Godly Jews quarantined from the WORKING HARD religious services. Thes Religious Observations was always proof of a lost people with no faith and no trust that Jesus Paid it All.

Heb. 12:27 And this word, Yet once more,
        signifieth the removing of those things that are shaken, as of things that are made,
        that those things which cannot be shaken may remain.
Heb. 12:28 Wherefore we receiving a kingdom which cannot be moved,
        let us have grace, whereby we may serve God
        acceptably with reverence and godly fear:
Heb. 12:29 For our God is a consuming fire.

Again, Christ asks: Is it such a fast that I have chosen?

No. God defines the fast which He has not called by asking

God's answer is a resounding, NO! Remember that fasting really means to "close the mouth." That eleminates public prayer as a way to force God to hear you with much praying which is just fighting against God.

Rather, the fast God has called us to is described in the next verse:

Isaiah 58: 6 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?

Latin [6] nonne hoc est magis ieiunium quod elegi dissolve conligationes impietatis solve fasciculos deprimentes dimitte eos qui confracti sunt liberos et omne onus disrumpe

A. ē-lĭgo The ELECT are DISCHARGED from Colleges or collections of people performing religious rites in the theater.

H2670 chophshı̂y khof-shee' From H2666 ; exempt (from bondage, tax or care):—free, liberty.

B. Dis-solvo , solvi, sŏlūtum, 3, v. a., I. to loosen asunder, to unloose, disunite, separate, dissolve, destroy
1. In mercant. lang., to pay, discharge what one owes, “nomen, pecuniam publicam ulli civitati,
I. Trop., to dissolve, abolish, abrogate, annul, destroy. “religiones,”
C . Collĭgātĭo (conl- ), ōnis,. colligo, I. a binding together, connection
artus I. Lit., close, strait, narrow, confined, short, brief: “exierunt regionibus artis,
“arto stipata theatro,” pressed together in a contracted theatre,

Thĕātrum , i, n., =
I. a playhouse, theatre (cf.: scena, spectaculum, ludus = play instruments).
II. Trop., a place of exhibition, theatre, stage, for any public act: “nullum theatrum virtuti conscientia majus est, —Of the Greek theatre, which served as a place for public meetings,

Acts 19:28 And when they heard these sayings, they were full of wrath, a
        And cried out, saying, Great is Diana of the Ephesians.
Acts 19:29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, t
        hey rushed with one accord into the theatre.
Acts 19:30 And when Paul would have entered in unto the people,
        the disciples suffered him not.

C. Hebrew h92 Aguddah cords. bands. thongs slavery, band of troops

2Samuel 2:25 And the children of Benjamin gathered themselves together after Abner,
        and became one troop, and stood on the top of an hill.
Exodus 23:1 Thou shalt not raise a false report:
        put not thine hand with the wicked to be an unrighteous witness.
Exodus 23:2 Thou shalt not follow a multitude to do evil;
        neither shalt thou speak in a cause to decline after many to wrest judgment:

D. impĭĕtas I. want of reverence or respect, irreverence, ungodliness, impiety, undutifulness, disloyalty,of disloyalty, treason
E. Confracti I. to break in pieces II. Trop., to break, bring to naught, destroy

Amos 4:1 Hear this word, ye kine of Bashan, [cows, female leaders]
        that are in the mountain of Samaria,
        which oppress the poor, which crush the needy,
        which say to their masters, Bring, and let us drink.
Amos 4:2 The Lord GOD hath sworn by his holiness,
        that, lo, the days shall come upon you,
        that he will take you away with hooks,
        and your posterity with fishhooks.

F. līber , I. that acts according to his own will and pleasure, is his own master; free, unrestricted, unrestrained, unimpeded, unshackled; independent, frank, open, bold (opp. servus, servilis). not under obligations, not bribed “animus religione,” Liv. 2, 3

h2670 chophshiy free as opposed to a captive (Job 3:10) set a sllave free deut 15:12 Exod 21:26 free, enjoying immunity from public burdens 1 Sam 17:25.

Freedom from: rĕlĭgĭo (in poetry also rellĭgĭo , I the fear of God, connected with a careful pondering of divine things; piety, religion,
        both pure inward piety
        and that which is manifested in religious rites and ceremonies;
“hence the rites and ceremonies, as well as the entire system of religion and worship, the res divinae or sacrae, were frequently called religio or religiones

memini perturbari exercitum nostrum religione et metu, quod serenā nocte subito candens et plena luna defecisset,” id. Rep. 1, 15, 23: “tantā religione obstricta tota provincia est, tanta superstitio ex istius facto mentes

Clement Chapter IV.-How to Conduct Ourselves at Feasts.: "For if people occupy their time with pipes, and psalteries, and choirs, and dances, and Egyptian clapping of hands, and such disorderly frivolities,

they become quite immodest and intractable, beat on cymbals and drums, and make a noise on instruments of delusion ; for plainly such a banquet, as seems to me, is a theatre of drunkenness. . For the apostle decrees that, "putting off the works of darkness, we should put on the armour of light, walking honestly as in the day, not spending our time in rioting and drunkenness, in chambering and wantonness."

Let the pipe be resigned to the shepherds, and the flute to the superstitious who are engrossed in idolatry. For, in truth, such instruments are to be banished from the temperate banquet, being more suitable to beasts than men, and the more irrational portion of mankind...

And every improper sight and sound, to speak in a word, and every shameful sensation of licentiousnes"-which, in truth, is privation of sensation-must by all means be excluded; and we must be on our guard against whatever pleasure titillates eye and ear, and effeminates. For the various spells of the broken strains and plaintive numbers of the Carian muse corrupt men's morals, drawing to perturbation of mind, by the licentious and mischievous art of music.

G. Onus (in good MSS. also wr. hŏnus ),
A. A burden, in respect of property, i. e. a tax or an expense
B. A load, burden, weight, charge, trouble, difficulty of any kind
C. (Eccl. Lat.) The burden of a prophecy, the woes predicted against any one: “Babylonis,”

epōd-os , on, （epadō） A. singing to or over, using songs or charms to heal wounds, “epōdoi muthoi” Pl.Lg.903b. 2. epōdos, ho, verse or passage returning at intervals, chorus, burden,

h4853Massa.gif

1Chr. 15:27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.
1Chr. 15:28 Thus all Israel brought up the ark of the covenant of the LORD with shouting, and with sound of the cornet, and with trumpets, and with cymbals, making a noise with psalteries and harps.
1Chr. 15:29 And it came to pass, as the ark of the covenant of the LORD came to the city of David, that Michal the daughter of Saul looking out at a window saw king David dancing and playing: and she despised him in her heart.

This burden was calling assemblies as an ACT OF WORSHIP rather than RESTING on God's day and devoting it to study of His word.

Aguddah (h92) ag-ood-daw'; to bind; a band, bundle, knot, or arch: - bunch, burden, troop.

And the children of Benjamin gathered themselves together after Abner, and became one troop, and stood on the top of an hill. 2 Samuel 2:25

The burden of the Jews Jesus came to unbind was:

Phortizo (g5412) for-tid'-zo; from 5414; to load up (prop. as aa vessel or animal), i.e. (fig.) to overburden with ceremony or spiritual anxiety): - lade, be heavy laden.

Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Matt 7:13

A strait gate is:

Stenos (g4728) sten-os'; prob. from the base of 2476; narrow (from obstacles standing close about): - strait Stenochoreo (g4729) sten-okh-o- reh'-o; from the same as 4730; to hem in closely, i.e. (fig.) cramp: - distress, straiten.

We are troubled on every side, yet not distressed; we are perplexed, but not in despair; 2Co.4:8

Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake: for when I am weak, then am I strong. 2Co.12:10

1 Chr 15:27 And David was clothed with a robe of fine linen, and all the Levites that bare the ark, and the singers, and Chenaniah the master of the song with the singers: David also had upon him an ephod of linen.

Therefore, we might conclude that any special gathering of the "troops" to perform some ceremony not defined as Christian worship is "loading the people down like pack animals" with anxiety from religious rituals - Just hoping and anxious that God will repay me for fasting a lot or praying beyond Scriptural bounds.

To perform the true spiritual fast, God asked:

Isaiah 58: 7 Is it not to deal thy bread to the hungry,
        and that thou bring the poor that are cast out to thy house?
        when thou seest the naked, that thou cover him;
        and that thou hide not thyself from thine own flesh?
    Latin [7] frange esurienti panem tuum et egenos vagosque induc in domum tuam cum videris nudum operi eum et carnem tuam ne despexeris

The Agapae was a pagan love feast with literal loving. However, some tried to make it into a daily feeding of the poor but it reverted to the old sacrifice warned of by God who said: "You offer the sacrifice to me but YOU eat the meat yourselves.

Paul commanded that people in one local who had "prospered" give to the destitute in Judae. Hoewever, Paul commended the poor who gave beyond their means but he denied that it was a "law of giving." Click to see Paul and history repudiate the poor giving to the rich to "preach" for them when the task was to read the Word of God. The hallel (song?) showed the method of "singing in that he READ as one read the hallel."

Shouldn't we be embarassed when we refuse to feed the starving and replace it with group prayer meetings or hold a fast on Friday and meet at the Ham and Eggs restaurant Saturday morning?

There is no benefit to hypocrite fasting or hypocrite prayer. However, if we fast to give the food to the poor then we are engaged in God's kind of "worship ritual." If we go without food while we relieve the heavy burdens then we are fasting in a spiritual sense. If we "close our mouth" in prayer we are not likely to be performing worship for the people.

What will be the result of this God-ordained "workplace religion"?

Isaiah 58: 8 Then shall thy light break forth as the morning,
        and thine health shall spring forth speedily:
        and thy righteousness shall go before thee;
        the glory of the Lord shall be thy rereward (what you gather).

    Latin [8] tunc erumpet quasi mane lumen tuum et sanitas tua citius orietur et anteibit faciem tuam iustitia tua et gloria Domini colliget te

Sānĭtas , A. Soundness of mind (Opposite to passionate excitement),
insaniam orationis odit, sanitatem autem et integritatem quasi religionem et verecundiam orationis probat

Col-lĭgo (conl- ), I. to bind, tie, or fasten together, to connect, bind, tie up. fastened to one another, covered himself with or concealed himself behind his shield,
A. In gen., to unite, combine, connect “sententias verbis,” to join together rhetorically, restraint, to collect one's self, to compose one's self, to recover one's courage, resolution,
C. to gather up in memory, put together in the mind, to think upon, weigh, consider
        b. To put together mentally, etc., i. e. to gather, conclude, deduce, infer from what precedes

Numbers 10:6 When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.
Numbers 10:7 But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.

con-grĕgo , āvi, ātum, 1,
I. v. a., to collect into a flock or herd, to assemble.
“in Academiā congregati,”
ăcădēmī^a , ae, f., = akadēmeia, and less correctly akadēmia, Plato taught; whence his scholars were called Academici, and his doctrine Philosophia Academica, in distinction from Stoica, Cynica, etc., Cic. de Or. 1, 21, 98; id. Or. 3, 12; id. Fin. 5, 1, 1 al.—
A. For The philosophy of the Academy: “instaret academia, quae quidquid dixisses, id te ipsum scire negaret,

dīco, dicio, to say, tell, mention, relate, affirm, declare, state; to mean, intend (for syn. cf.: for, loquor, verba facio, dicto, dictito,
4. To describe, relate, sing, celebrate in writing (mostly poet.): “tibi dicere laudes,”

Isaiah 58: 9 Then shalt thou call, and the Lord shall answer;
        thou shalt cry, and he shall say, Here I am.
        If thou take away from the midst of thee the yoke,
        the putting forth of the finger,
        and speaking vanity;

     Latin [9] tunc invocabis et Dominus exaudiet clamabis et dicet ecce adsum si abstuleris de medio tui catenam et desieris digitum extendere et loqui quod non prodest

prō-do [vanity, wickedness]
I. To give, put, or bring forth, to give a bad example, to put forth from memory, discover, betray, “hydraulam et choraulam,” to show, Suet. Ner. 54:
3. To betray perfidiously, surrender treacherously: 4. To give up, surrender, abandon:

Suet. Nero 54 Towards the end of his life, he publicly vowed, that if his power in the state was securely re-established, he would, in the spectacles which he intended to exhibit in honour of his success, include a performance upon organs, as well as upon flutes and bagpipes, and, on the last day of the games, would act in the play, and take the part of Turnus, as we find it in Virgil. And there are some who say, that he put to death the player Paris as a dangerous rival.

Suet. Nero 41 Even then he made no appeal either to the senate or people, but calling together some of the leading men at his own house, he held a hasty consultation upon the present state of affairs, and then, during the remainder of the day, carried them about with him to view some musical instruments, of a new invention, which were played by water;¹ exhibiting all the parts, and discoursing upon the principles and difficulties of the contrivance; which, he told them, he intended to produce in the theatre, if Vindex would give him leave.

1 Suetonius calls them organa hydraulica, and they seem to have been a musical instrument on the same principle as our present organs, only that water was the inflating power. Vltruvius (iv. i.) mentions the instrument as the invention of Ctesibus of Alexandria. It is also well described by Tertullian, De Aniza, c. xiv. The pneumatic organ appears to have been a later improvement.

hydraulĭcus , a, um, adj., = hudraulikos,
I. of or belonging to the water-organ, hydraulic: “machinae,” water-organs, Vitr. 9, 9; 10, 13; “called also organa,” Plin. 7, 37, 38, § 125; Suet. Ner. 41.

chŏraulē , ēs, f. khoraulē, I. a female flute-player, who accompanied with the flute the chorus dance

chŏraules , ae (acc. choraulen, Plin. 37, 1, 3, § 6; Petr. 52 fin.:
I. “choraulam,” Suet. Ner. 54; a nom. choraula is apparently found only in the later glossaries), m., = khoraulēs, a flute-player, who accompanied with a flute the chorus dance, Mart. 5, 56, 9; 9, 78; Juv. 6, 77; Petr. 69, 5; Suet. Galb. 12 fin.; Sid. Ep. 9, 13; Inscr. Orell. 2609; cf. Diom. p. 489 P.

Ezekiel 28:13 Thou [Lucifer] hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

fŏrāmen “tibia tenuis simplexque foramine pauco,” Hor. A. P. 203;
Hor. Ars 203 The flute [tibia], (not as now, begirt with brass and emulous of the trumpet, but) slender and of simple form, with few stops, was of service to accompany and assist the chorus, and with its tone was sufficient to fill the rows that were not as yet too crowded, where an audience, easily numbered, as being small and sober, chaste and modest, met together. But when the victorious Romans began to extend their territories, and an ampler wall encompassed the city, and their genius was indulged on festivals by drinking wine in the day-time without censure; a greater freedom arose both to the numbers [of poetry], and the measure [of music]. For what taste could an unlettered clown and one just dismissed from labors have, when in company with the polite; the base, with the man of honor?
Thus the musician added new movements and a luxuriance to the ancient art, and strutting backward and forward, drew a length of train over the stage; thus likewise new notes were added to the severity of the lyre, and precipitate eloquence produced an unusual language [in the theater]: and the sentiments [of the chorus, then] expert in teaching useful things and prescient of futurity, differ hardly from the oracular Delphi. [Apollo, Abaddon, Apollyon]

Daniel 3:15 Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands?

fistŭla a. A reed-pipe, shepherd's pipe, pipes of Pan (made of several reeds gradually decreasing in length and calibre), the Greek surigx, invented by Pan (syn.: “tibia, sura)

tŭba a trumpet, esp. a war-trumpet (s

b. Sonorous, elevated epic poetry, Mart. 8, 3, 22; 8, 56, 4; 10, 64, 4; 11, 3, 8; Claud. Cons. Prob. et Olybr. 197.—

c. A lofty style of speaking, Prud. contr. Symm. 2, 68; Sid. Ep. 4, 3 fin. —

II. Trop.: “tuba belli civilis,” i. e. exciter, author, instigator, Cic. Fam. 6, 12, 3: “rixae,” Juv. 15, 52.

Matthew 9:23 And when Jesus came into the ruler’s house, and saw the minstrels [tībīcĭno] and the people making a noise,

In Matt. 9:23, 24, notice is taken of players on the flute, here called “minstrels” (but in R.V. “flute-players”).

Revelation 18:22 And the voice of harpers, and musicians, and of pipers [bone flute], and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee

VANITY IN EZEKIEL

Ezek 22:28 And her prophets have
        daubed them with untempered [Taphel, Tabret, frivolity] morter,
        seeing vanity, and divining lies [magical songs, soothsayer] unto them, saying,
        Thus saith the Lord God, when the Lord hath not spoken.

Ezekiel 22.[28] prophetae autem eius liniebant eos absque temperamento videntes vana et divinantes eis mendacium dicentes haec dicit Dominus Deus cum Dominus non sit locutus

vānĭtas , ātis, f. vanus. I. Lit., emptiness, nothingness, nullity, want of reality: nulla in caelo nec fortuna, nec
“opinionum vanitas,” id. Leg. 1, 10, 29: “suum imperium minui per vanitatem populi,” fickleness,
“multa circa hoc non Magorum solum vanitate, sed etiam Pythagoricorum,” Plin. 22, 8, 9, § 20 Jan.—“Magicae vanitates,” Plin. 26, 4, 9, § 18; cf. id. 27, 8, 35, § 57.—

Măgus , a, um, adj. 1. magus,
I. magic, magical (poet.): “artes,” Ov. Am. 1, 8, 5: “manus, id. Med. fac. 36: carmen,” Sen. Herc. Oet. 467.

Măgĭcē , ēs, f., = magikē (sc. tekhnē),
I. the magic art, magic, sorcery (post-Aug.): pariter utrasque artes effloruisse, medicinam dico magicenque, Plin. 30, 1, 2, § 10; 30, 1, 2, § 7: “magices factio,” id. 30, 1, 2, § 11.

Revelation 18:21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.
Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman [tekhnē], of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

Măgĭcus , a, um, adj., = magikos,
I. of or belonging to magic, magic, magical (poet. and in post-Aug. prose): “artes,” Verg. A. 4, 493: “magicis auxiliis uti,” Tib. 1, 8, 24: “arma movere,” Ov. M. 5, 197: “superstitiones,” Tac. A. 12, 59: “vanitates,” Plin. 30, 1, 1, § 1: “herbae,” id. 24, 17, 99, § 156: “aquae,” Prop. 4, 1, 102 (5, 1, 106): di magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: “linguae,” i. e. hieroglyphics, id. 3, 222; “but lingua,” skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: “cantus,” Juv. 6, 610: “magicae resonant ubi Memnone chordae,” mysterious, id. 15, 5.

Vānus , “orationi vanae crediderunt,” idle, delusive, agitation,
B. Transf., of persons, false, lying, deceptive, delusive, untrustworthy: “vanus et perfidiosus et impius,” “turba vana sanctitudinis,”

Turba, Plur.: “seditiones turbaeque populares, festaque confusā resonabat regia turbā,” id. ib. 12, 214 et saep.—

rĕ-sŏno , “vox ima quattuor chordis,” id. S. 1, 3, 8. — With ad: “qui (cornus) ad nervos resonant in cantibus,” Cic. N. D. 2, 59, 149. — With dat.: “suave locus voci resonat conclusus,” echoes to the voice, Hor. S. 1, 4, 76; cf.: carmina resonantia chordis

H205 ’âven aw'-ven From an unused root perhaps meaning properly to pant (hence to exert oneself, usually in vain; to come to naught); strictly nothingness; also trouble, vanity, wickedness; specifically an idol:—affliction, evil, false, idol, iniquity, mischief, mourners (-ing), naught, sorrow, unjust, unrighteous, vain, vanity, wicked (-ness.) Compare H369 . Levities

Ezek. 13:7 Have ye not seen a vain vision,
        and have ye not spoken a lying divination,
        whereas ye say, The LORD saith it; albeit I have not spoken?
Ezek. 13:8 Therefore thus saith the Lord GOD;
        Because ye have spoken vanity, and seen lies,
        therefore, behold, I am against you, saith the Lord GOD.

Commmentary Vergil Aeneid 7.457
[457] For ‘atro lumine’ comp. 4. 384 note, and for ‘lumine fumantis’ comp. v. 76. The torch, being preternatural, penetrates the breast without wounding, like the serpent. See on v. 349. In the imitation by Stat. Theb. 2. 94 foll., the spirit of Laius appears to Eteocles in the form of Tiresias, and ends by taking his true shape, exposing the death-wound in his throat, and sprinkling the sleeper with the blood, which however in the next line is called “vanus cruor.”

Vānus , “orationi vanae crediderunt,” idle, delusive, agitation,
B. Transf., of persons, false, lying, deceptive, delusive, untrustworthy: “vanus et perfidiosus et impius,” “turba vana sanctitudinis,”

2Pet. 1:19 We have also a more sure word of prophecy;
        whereunto ye do well that ye take heed, [The ONLY worship word]
        as unto a light that shineth in a dark place,
        until the day dawn, and the day star arise in your hearts:
2Pet. 1:20 Knowing this first,
        that no prophecy of the scripture is of any private interpretation.

That means no further expounding or exegesis.

Fasting and prayer as an almost-violent attack upon God was based upon their total insecurity. The same is true of "prayer meetings" where people feel that they have to pray for hours or even days in order for God to "send revival" or some other human-perceived need.

To answer questions about Prayer Circles or Small Group Meetings devoted to prayer and meeting your needs, I have put another writer's views on my page which you can read by Clicking Here. This writer calls such forceful effort to find God White Witchcraft. White because it has no evil intent but Witchcraft because it is the use of magic to force God into something a quiet request would not accomplish. In the end, evil results because it has a magical view of God. It puts more trust in our ability to "pray through" or "fast through" than in the God Who is Always Near, is not inconsiderate and is not deaf.

Isa 58:10 And if thou draw out thy soul to the hungry,
        and satisfy the afflicted soul;
        then shall thy light rise in obscurity,
        and thy darkness be as the noonday:

Anah (h6031) aw-naw'; a prim. root [possibly rather ident. with 6030 through the idea of looking down or browbeating]; to depress lit. or fig., trans. or intrans. (in various applications, as follow): - abase self, afflict (-ion, self), answer [by mistake for 6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for 6030], speak [by mistake for 6030], submit self, weaken, * in any wise.

Anah (h6030) aw-naw'; a prim. root; prop. to eye or (gen.) to heed, i. e. pay attention; by impl. to respond; by extens. to begin to speak; spec. to sing, shout, testify, announce: - give account, afflict [by mistake for 6030], (cause to, give) answer, bring low [by mistake for 6030], cry, hear, Leannoth, lift up, say, * scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also 1042, 1043.

Af-flīgo . Lit., to strike or beat a thing to some point, to cast or throw down or against, to dash, somewhere by striking; esp. of ships which are driven or cast away by the win

B. To reduce, lower, or lessen in value (syn. minuo): “hoc oratoris esse maxime proprium, rem augere posse laudando, vituperandoque rursus adfligere,” to bring down, Cic. Brut. 12.—Trop., of courage, to cast down, dishearten, to diminish, lessen, impair: “animos adfligere et debilitare metu,” Cic. Tusc. 4, 15, 34.—

O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. Ps.22:2

Save me from the lions mouth: for thou hast heard me from the horns of the unicorns. Ps.22:21

Qeren (g7161) keh'-ren; from 7160; a horn (as projecting); by impl. a flask, cornet; by resembl. an elephant's tooth (i. e. ivory), a corner (of the altar), a peak (of a mountain), a ray (of light); fig. power: - * hill, horn.

Qaran (h7160) kaw-ran'; a prim. root; to push or gore; used only as denom. from 7161, to shoot out horns; fig. rays: - have horns, shine.

Qeren (h7162) keh'-ren; corresp. to 7161; a horn (lit. or for sound): - horn, cornet.

That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: Da.3:5

Music is:

Zemar (h2170) zem-awr'; from a root corresp. to 2167; instrumental music: - musick.

Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not,

ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Da.3:15

Worship is:

Cagad (g5456) saw-gad'; a prim. root; to prostrate oneself (in homage): - fall down.

Isa 58:11 And the Lord shall guide thee continually,
        and satisfy thy soul in drought, and make fat thy bones:
        and thou shalt be like a watered garden,
        and like a spring of water, whose waters fail not.

Nachah (h5148) naw-khaw'; a prim. root; to guide; by impl. to transport (into exile, or as colonists): - bestow, bring, govern, guide, lead (forth), put, straiten.

Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies. Ps.27:11

John 7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water
Matthew 28:18 And Jesus came and spake unto them,
        saying, All power is given unto me in heaven and in earth.
Matthew 28:19 Go ye therefore, and teach all nations,
        baptizing them in the name of the Father,
                and of the Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

Isa 58:12 And they that shall be of thee shall build the old waste places:
        thou shalt raise up the foundations [fundāmentum] of many generations;
        and thou shalt be called,
                The repairer of the breach,
                The restorer of paths to dwell in. [Rest]

Aedĭfĭco ,
1 Thessalonians 5.11 Therefore exhort one another, and build each other up, even as you also do.
altĕr-ŭter , I. One of two, the one or the other, either, no matter whic

Sabbath does not mean Saturday but: intermission

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

Paths: sēmĭta , the narrow way, of a way of life, course of conduct, etc.: “justitiae,” Vulg. Prov. 2, 8: “justorum,”

Dwell in: quĭes , I. Lit., rest, repose, cessation from labor, from cares,
1. A quiet life, a keeping still, neutrality between political parties:
“quietem capere,” to take repose, id. B. G. 6, 27:

Cic. Deiot. 13.38 He, considering these things, and reflecting on them day and night, is so far from feeling resentment against you, (for he would not only be ungrateful, but even mad to do so,) that he attributes the whole of the tranquillity and quiet of his old age which he enjoys to your clemency.

fundāmentum futuri oratoris,” id. ib. 1, 4, 5; ground work, basis,
“narratio est quaedam quasi sedes et fundamentum constituendae fidei,”
“disciplina nixa fundamento veritatis,

ALL OF THE FUNDAMENTALS HAVE BEEN WRITTEN IN THE PROPHETS: THE ORATOR IS THE EVANGELIST WHO DELIVERS THE MESSAGE WITHOUT ADDING OR SUBTRACTING.

Sum , 2. Of events, to be, happen, occur, befall, take place:
(b). Of passages in a book or writing, with in and abl., to be, stand, be written, etc.
Discī ^plīna II. Meton. (causa pro effectu), all that is taught in the way of instruction, whether with reference to single circumstances of life, or to science, art, morals, politics, etc., learning, knowledge, science, discipline.
Oratoris, II. A speaker, spokesman of an errand or embassy: to seek, go to a person: c. To solicit a person, to seek to possess, to woo g. To refer to, relate to

Supplex (subpl- ) sup-plico, bending the knees, kneeling down; hence, humbly begging or entreating; humble, submissive, beseeching, suppliant, supplicant

VERSE 13 MAKES THIS PERFECTLY CLEAR:

Isa 58:13 If thou turn away thy foot from the sabbath,
        from doing thy pleasure on my holy day;
        and call the sabbath a delight,
            the holy of the Lord, honourable;
              and shalt honour him,

Sabbatum A. In gen., the day of rest among the Jews, the Sabbath; considered by the Romans to have been ordained as a fast-day.

The only way to honor God is to NOT try to do His Work for Him. The SABBATH should be a DELIGHT by not doing your own pleasure.

not doing thine own ways,
        nor finding thine own pleasure,
        nor speaking thine own words:

in-vĕnĭo , A. o find out, to invent, effect: “quandam fallaciam,” Ter. Heaut. 3, 3, 35: “perniciem aliis, ac postremo sibi,” Tac. A. 1, 74.—Of an orator's faculty of invention: “tanta in eo inveniendi copia et eloquendi facultas,” Quint. 10, 1, 69: multa divinitus a majoribus nostris inventa atque instituta sunt, Auct. Or. pro Dom. 1.—
laudo , āvi, ātum, 1, v. a. laus, I. to praise, laud, commend, extol, eulogize

vŏluntas , ātis, f. 1. volo,
I. will, freewill, wish, choice, desire, inclination. quid esset suae voluntatis ostendere,

ostendo to stretch out or spread before one; hence, to expose to view, to show, exhibit,
2. Transf.: “vocem,” to make heard, Phaedr. 1, 13, 9.—
2. Transf., a wondrous thing, prodigy: scis Appium ostenta facere, Cael. ap. Cic. Fam. 8, 14, 4: “ostenti prorsus genus,” Just. 10, 1, 6.

THE PAGAN AND JEWISH CIVIL-MILITARY-CLERGY COMPLEX DELIGHT. They profaned (a music word) the Sabbath inside of the city gates because they had been abandoned to worship the starry host.

Dēlĭcātus , “molliores et delicatiores in cantu flexiones,” id. de Or. 3, 25, 98: “sermo,” id. Off. 1, 40, 144: “omnes hominis libidines delicatissimis versibus exprimere,” id. Pis. 29, 70: “versiculos scribens,” Cat. 50, 3.—
1. Spoiled with indulgence, delicate, dainty, effeminate: nimium ego te habui delicatam
2. In a bad sense, soft, effeminate, unmanly, weak (syn. effeminatus): “philosophus tam mollis, tam languidus, tam enervatus,” Cic. de Or. 1, 52, 226: “Sabaei,” Verg. G. 1, 57: “viri molles, i. e. pathici,” Liv. 33, 28; Sen. Ep. 87: “disciplina,” effeminate, Cic. Fin. 1, 11, 37:

Cantus ,I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music : “cantu tremulo (i.e. voce anili),” Hor. C. 4, 13, 5: “praecipe lugubres Cantus,” “citharae , “querulae tibiae,” Hor. C. 3, 7, 30: “dulcis tibia cantu,” “lyrae,”
B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: “at cantu commotae Erebi de sedibus imis Umbrae ibant,” Verg. G. 4, 471: “magici,

INSTEAD OF GIVING GLORY TO THE LORD, THEN AND NOW RELIGIONISTS GLORIFY SELF.

Glōrĭōsus , II. Vainglorious, boasting, bragging, haughty, conceited, ostentatious (syn.: jactans, arrogans, superbus, insolens, vanus, ostentator).
2. (Acc. to II.) Boastfully, vauntingly, pompously: “exorsus es non gloriose magis a veritate quam, etc.,” Cic. de Or. 2, 8, 31: “mentiri,” id. Mil. 27, 72; cf. “proloqui,” Plaut. Stich. 2, 1, 4: amiciri, id. Pers. 2, 5, 6: “amicitiam ostentare,” Sall. H. 4, 61, 8

măgis , ĭdis, or măgĭda Large “Cornelius Nepos tradit tympana,

CHRIST COMMANDED THEM NOT TO SPEAK THEIR OWN SERMONS

Lŏquor , to speak, talk, say (in the lang. of common life, in the tone of conversation;

The Spirit OF Christ has outlawed making up your own SERMONS.

Sermo a speaking or talking with any one; talk, conversation, discourse: “sermo est a serie: sermo enim non potest in uno homine esse solo, sed ubi oratio cum altero conjuncta,” Varr. L. L. 6, § 64 Müll. (very freq. in prose and poetry).

CLICK ABOVE: COMPARE THE DIRECT COMMAND TO TEACH THAT WHICH IS WRITTEN

Jer 23:18 For who hath stood in the counsel of the Lord,
        and hath perceived and heard his word?
        who hath marked his word, and heard it?
Jer 23:19 Behold, a whirlwind of the Lord is gone forth in fury,
        even a grievous whirlwind: it shall fall grievously upon the head of the wicked.
Jer 23:20 The anger of the Lord shall not return,
        until he have executed,
        and till he have performed the thoughts of his heart:
        in the latter days ye shall consider it perfectly.
Jer 23:21 I have not sent these prophets,
        yet they ran:
        I have not spoken to them,
        yet they prophesied.
Jer 23:22 But if they had stood in my counsel,
        and had caused my people to hear my words,
        then they should have turned them from their evil way,
        and from the evil of their doings.

PAUL IN ROMANS 15 DEFINED THE "SYNAGOGUE" AS DID CHRIST IN ISAIAH 58

Romans 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Romans 15:2 Let every one of us please his neighbour for his good to edification.
Romans XV. debemus autem nos firmiores inbecillitates infirmorum sustinere et non nobis placere

The role of the church is to teach that which is written: it is commanded to protect the weak and never do anything which will disturb teaching the Word of Christ.

Sustinere I. to hold up, hold upright, uphold, to bear up, keep up, support, sustain 1.To sustain, support, maintain, by food, money, or other means (maintain, preserve with dignity of a citizen II. Concr., the citizens united in a community, the body - politic, the state, and as this consists of one city and its territory, or of several cities, it differs from urbs, i.e. the compass of the dwellings of the collected citizens;
A. In gen., to uphold, sustain, maintain, preserve: “dignitatem et decus civitatis,” Cic. Off. 1, 34, 124: “causam rei publicae,
B.1. To sustain, support, maintain, by food, money, or other means

Imbecillitas Caes. B. G. 7, 77, 9 imbēcillĭtas (inb- ), ātis, f. imbecillus, “with senium,” B. Transf., of condition as regards ability, powerlessness, impotency, helplessness I. weakness, feebleness (class.; cf. infirmitas). II. [Of the mind: “animi,

in-firmus , a, um (post-class. infir-mis , e, Amm. 20, 6), adj.,
I. not strong, weak, feeble. Hence, infirm, indisposed, sick: “sum admodum infirmus,

Outlawed: Placeo to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: scenico placenti

Rom. 8:8 So then they that are in the flesh cannot please God.
Rom. 8:9 But ye are not in the flesh, but in the Spirit,
        if so be that the Spirit of God dwell in you.
        Now if any man have not the Spirit of Christ, he is none of his.

Outlawed: Scaenicus I. of or belonging to the stage, scenic, dramatic, ORGANA, theatrical
I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama,
2. Placere sibi, to be pleased or satisfied with one's self, to flatter one's self, to pride or plume one's self

I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama, organa, Suet. Ner. 44 : coronae, id. ib. 53 : habitus, id. ib. 38 : gestus, Cic. de Or. 3, 59, 220 : modulatio Comedy. Orator

Poi-êtês II. composer of a poem, author, p. kômôidias Pl.Lg.935e ; p. kainôn dramatôn, b. composer of music, 2. author of a speech

Outlawed: Placeo to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: scenico placenti

Rom. 8:8 So then they that are in the flesh cannot please God.
Rom. 8:9 But ye are not in the flesh, but in the Spirit,
        if so be that the Spirit of God dwell in you.
        Now if any man have not the Spirit of Christ, he is none of his.

Outlawed: Scaenicus I. of or belonging to the stage, scenic, dramatic, ORGANA, theatrical
I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama,
2. Placere sibi, to be pleased or satisfied with one's self, to flatter one's self, to pride or plume one's self

I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama, organa, Suet. Ner. 44 : coronae, id. ib. 53 : habitus, id. ib. 38 : gestus, Cic. de Or. 3, 59, 220 : modulatio Comedy. Orator

Poi-êtês II. composer of a poem, author, p. kômôidias Pl.Lg.935e ; p. kainôn dramatôn, b. composer of music, 2. author of a speech

LOQUOR I. inf. loquier, Naev. ap. Gell. 1, 24, 2), v. dep. n. and a. [Sanscr. lap-, to talk, whisper; Gr. lak-, elakon, laskô], to speak, talk, say (in the lang. of common life, in the tone of conversation; cf. Quint. 9, 4, 10; 11, 3, 45).

1. To speak out, to say, tell, talk about, mention, utter, name: A. To speak, declare, show, indicate or express clearly:

Aedificatio III. Fig., building up, instructing, edification.
(a). Absol.: loquitur ad aedificationem, Vulg. 1 Cor. 14, 3 ; 14, 26.--
(b). With gen.: ad aedificationem Ecclesiae [church], Vulg. 1 Cor. 14, 12 ; ib. Eph. 4, 12.

[2] unusquisque vestrum proximo suo placeat in bonum ad aedificationem
Rom. 15:3 For even Christ pleased not himself; but, as it is written,
        The reproaches of them that reproached thee fell on me.

[3] etenim Christus non sibi placuit sed sicut scriptum est inproperia inproperantium tibi ceciderunt super me

prŏpĕro , “ad gaudia,” Hor. C. 4, 12, 21: “ “sacris, for a sacris,” Ov. M. 6, 201;

gaudĭum , : “veluti ex servitute erepta (plebs) gaudium atque laetitiam agitabat,” Sall. C. 48, 1: “exsultare laetitia, triumphare gaudio,” Cic. Clu. 5, 14:
B. In partic., sensual pleasure, delight, enjoyment

ăgĭto , A. To rouse up, excite, move, urge, drive, impel one to something: aliquem, sometimes in aliquid (so in Florus very freq.): “in furias agitantur equae,
“hoc agitemus convivium vino et sermone suavi,” let us celebrate, Plaut. As. 5, 1, 7: “Dionysia,” Ter. Heaut. 4, 4, 11
D. Of the motion caused by the water: agitata numina Trojae, tossed or driven about upon the sea, Verg. A. 6, 68; Prop. 3, 21, 5.—

caedo , 2. In gen., to strike upon something, to knock at, to beat, strike, cudgel, etc.: “ut lapidem ferro quom caedimus evolat ignis,” strike upon with iron, “verberibus,” Plaut. Most. 5, 2, 45;
1. (Cf. cado, I. B. 2.) To strike mortally, to kill, murder to the blood shed in slaying: “caeso sparsuros sanguine flammam,” Verg. A. 11, 82.—
c. To slaughter animals, esp. for offerings, to kill, slay, sacrifice:

Rom. 15:4 For whatsoever things were written aforetime
        were written for our learning,
        that we through patience and comfort of the scriptures might have hope.
Rom. 15:5 Now the God of patience and consolation
        grant you to be likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one mouth glorify God,
        even the Father of our Lord Jesus Christ.

Isa 58:14 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.

You cannot violate that and claim to be a RESTORER of THE WAY.

But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: Exod 20:10

Melakkah (h4399) mel-aw-kaw'; from the same as 4397; prop. deputyship, i. e. ministry; gen. employment (never servile) or work (abstr. or concr.); also property (as the result of labor): - business, * cattle, * industrious, occupation, (* -pied), * officer, thing (made), use, (manner of) work ([man], -manship).

Malok (h4397) mal-awk'; from an unused root mean. to despatch as a deputy; a messenger; spec. of God, i. e. an angel (also a prophet, priest or teacher): - ambassador, angel, king, messenger.

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