Isa 58:13-14, Eze 20:12 | JFB | STEP | 13. ( ). The Sabbath, even under the new dispensation, was to be obligatory ( ). foot —the instrument of motion (compare ); men are not to travel for mere pleasure on the Sabbath ( ). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. ( ). my holy day —God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight." holy of the Lord —not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored. him —or else, it, the Sabbath. not doing . . . own way —answering to, "turn away thy foot from the Sabbath." nor finding . . . pleasure —answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [BISHOP ANDREWES ]. nor speaking . . . words —answering to, " call Sabbath a delight . . . honorable." Man's " own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" ( ).

Isaiah 58:13-14

13. (Isa 56:2; Ne 13:15-22). The Sabbath, even under the new dispensation, was to be obligatory (Isa 66:23).

foot—the instrument of motion (compare Pr 4:27); men are not to travel for mere pleasure on the Sabbath (Ac 1:12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Ex 20:10, 11).

my holy day—God claims it as His day; to take it for our pleasure is to rob Him of His own. This is the very way in which the Sabbath is mostly broken; it is made a day of carnal pleasure instead of spiritual "delight."

holy of the Lord—not the predicate, but the subject; "if thou call the holy (day) of Jehovah honorable"; if thou treat it as a day to be honored.

him—or else, it, the Sabbath.

not doing . . . own way—answering to, "turn away thy foot from the Sabbath."

nor finding . . . pleasure—answering to, "doing thy pleasure." "To keep the Sabbath in an idle manner is the sabbath of oxen and asses; to pass it in a jovial manner is the sabbath of the golden calf, when the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday" [BISHOP ANDREWES].

nor speaking . . . words—answering to, "call Sabbath a delight . . . honorable." Man's "own words" would "call" it a "weariness"; it is the spiritual nature given from above which "calls it a delight" (Am 8:5; Mal 1:13).

14. delight . . . in . . . Lord—God rewards in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" in Himself (Ge 15:1; Job 22:21-26; Ps 37:4).

ride upon . . . high places—I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [VITRINGA], (De 32:13; Mic 1:3; Hab 3:19). Judea was a land of hills; the idea thus is, "I will restore thee to thine own land" [CALVIN]. The parallel words, "heritage of Jacob," confirm this (Ge 27:28, 29; 28:13-15).

mouth of . . . Lord . . . spoken it—a formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5).

Ezekiel 20:12

12. sabbaths, . . . a sign between me and them—a kind of sacramental pledge of the covenant of adoption between God and His people. The Sabbath is specified as a sample of the whole law, to show that the law is not merely precepts, but privileges, of which the Sabbath is one of the highest. Not that the Sabbath was first instituted at Sinai, as if it were an exclusively Jewish ordinance (Ge 2:2, 3), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (De 5:15) to be the covenant-people of God.

sanctify them—The observance of the Sabbath contemplated by God was not a mere outward rest, but a spiritual dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of universal sanctification (Ex 31:13-17; Isa 58:13, 14). Virtually it is said, all sanctity will flourish or decay, according as this ordinance is observed in its full spirituality or not.