Wherefore have we fasted, say they, and thou seest not? The fasting' spoken of is probably that of the great Day of Atonement. the only fasting commanded in the Law (Le 16:29, 31). Other fasts were from time to time appointed by civil or ecclesiastical authority (1 Kings 21:9, 1 Kings 12:2, 1 Kings 20:3; Joel 1:14; Joel 2:12, Joel 2:15); but they were rare, and do not seem to be here intended.
Still, the lesson is general, and would apply to all occasions of fasting. The Jews of the time expected, it would seem, some special definite result, in the way of victory or relief, to follow from their observance of the Atonement fast.
As it did not follow, they regarded themselves as ill used, and accordingly made complaint. Their feelings approached to those of the Vedic worshippers, who regarded their religious observances as "not merely pleasing.
the god who was the object of them, but as laying him under a binding obligation, and almost compelling him to grant the requests of the worshipper". Afflicted our soul These are the exact words of Le 16:29, 31, by which the fast of the great Day of Atonement was instituted.
And thou takest no knowledge; rather, no notice. In the day of your fast ye find pleasure. Delitzsch and Mr. Cheyne render, "ye carry on business," which accords better with the clause which follows.
The great Day of Atonement was, like the sabbath, a day on which no work was to be done (Le 16:29). The Jews, while priding themselves on their observance of the day, did not really observe it in this particular.
And exact all your labours; i.e. "require of your servants and subordinates all the services that they have to render on other days." Days of religious observance, even under the Law, were always intended to be days of kindly forbearance towards the poor, of the remission of burdens, or even of the actual giving of relief.