| Barnes' Notes on the Bible Then shalt thou delight thyself in the Lord - That is, as a consequence of properly observing the Sabbath, thou shalt find pleasure in Yahweh. It will be a pleasure to draw near to him, and you shall no longer be left to barren ordinances and to unanswered prayers. The delight or pleasure which God's people have in him is a direct and necessary consequence of the proper observance of the Sabbath. It is on that day set apart by his own authority, for his own service, that he chooses to meet with his people, and to commune with them and bless them; and no one ever properly observed the Sabbath who did not find, as a consequence, that he had augmented pleasure in the existence, the character, and the service of Yahweh. Compare Job 22:21-26, where the principle stated here - that the observance of the law of God will lead to happiness in the Almighty - is beautifully illustrated (see also Psalm 37:4). And I will cause thee to ride upon the high places of the earth - A phrase like this occurs in Deuteronomy 32:13 : 'He made him ride on the high places of the earth, that he might eat the increase of fields.' In Habakkuk 3:19, the phrase also occurs: 'He will make my feet like hinds' feet, and he will make me to walk upon mine high places.' So also Psalm 18:33 : 'He maketh my feet like hinds' feet, and setteth me upon my high places.' In Amos 4:13, it is applied to God: 'He maketh the morning darkness, and treadeth upon the high places of the earth.' Kimchi, Calvin, and Grotius suppose that the idea here is, that God would restore the exiled Jews to their own land - a land of mountains and elevated places, more lofty than the surrounding regions. Vitringa says that the phrase is taken from a conqueror, who on his horse or in his chariot, occupies mountains, hills, towers, and monuments, and subjects them to himself. Rosenmuller supposes it means, 'I will place you in lofty and inaccessible places, where you will be safe from all your enemies.' Gesenius also supposes that the word 'high places' here means fastnesses or strongholds, and that to walk over those strongholds, or to ride over them, is equivalent to possessing them, and that he who has possession of the fastnesses has possession of the whole country (see his Lexicon on the word במה bâmâh, No. 2). I give these views of the most distinguished commentators on the passage, not being able to determine satisfactorily to myself what is the true signification. Neither of the above expositions seems to me to be entirely free from difficulty. The general idea of prosperity and security is undoubtedly the main thing intended; but what is the specific sense couched under the phrase 'to ride on the high places of the earth,' does not seem to me to be sufficiently explained. And feed thee with the heritage of Jacob thy father - That is, thou shalt possess the land promised to Jacob as an inheritance. For the mouth of the Lord hath spoken it - This formula often occurs when an important promise is made, and it is regarded as ample security for the fulfillment that Yahweh has promised it. What more ample security can be required, or conceived, than the promise of the eternal God? Remarks on Isaiah 58:1-14 I. From Isaiah 58:1-6, and the exposition given of these verses, particularly Isaiah 58:6, we may make the following remarks respecting slavery. 1. That the prophets felt themselves at entire liberty to animadvert on slavery as an evil. They did not feel themselves restrained from doing it by the fact that slavery was sustained by law, or by the plea that it was a civil institution, and that the ministers of religion had nothing to do with it. The holy men who were sent by God as his ambassadors, did not suppose that, in lifting up the voice against this institution, they were doing anything contrary to what fairly came within their notice as religious teachers, nor did they regard it as, in such a sense, a civil institution that they were not to advert to it. It is often said in our country that slavery is a civil institution; that it pertains solely to political affairs; that the constitution and the laws suppose its existence, and make provision for its perpetuity; that it is not appropriate for the ministers of religion, and for ecclesiastical bodies to intermeddle with it. This plea, however, might have been urged with much more force among the Hebrews. Their constitution was, what ours is not, of divine appointment, and it would have been easy for a friend of slavery to say that the prophets were interfering with what was sanctioned by the laws, and with the arrangements which were made for its perpetuity in the commonwealth. Why would not such an argument have as much weight then as it should be allowed to have now? 2. The prophet Isaiah felt himself at entire liberty to exhort the people to restore their slaves to freedom. He considered that slavery was as proper a subject for him to discuss as any other. He treated it as entirely within his province, and did not hesitate at all to express his views on it as an evil, and to demand that the evil should cease, in order to an acceptable worship of God. 3. He does not speak of it as a good and desirable institution, or as contributing to the welfare of the community. It is, in his view, a hard and oppressive system; a system which should be abandoned if people would render acceptable service to God. There is no apology made for it; no pleading for it as a desirable system; no attempt made to show that it is in accordance with the laws of the land and with the laws of God. It would not be difficult to imagine what would be the emotions of Isaiah if, after he had written this 58th chapter of his prophecies, it should be represented that he was the friend of slavery, or if he were to read some of the vindications of the systems published in this Christian land by ministers of the gospel, and by ecclesiastical bodies, or should hear the sentiments uttered in debate in Synods, Assemblies, Conferences, and Conventions. 4. It may be inferred from the exposition given, that Isaiah did not suppose that slavery was in accordance with the spirit of the Mosaic institutions, or that those institutions were designed to perpetuate it. His treatment of it is just such as would be natural on the supposition that the Mosaic institutions were so made that, while it was for a while tolerated - just as polygamy and divorce were - yet that it was the tendency and design of the Mosaic system ultimately to remove the evil entirely, and to make the Hebrews throughout a free people, and that it was therefore proper for him, as a prophet, to enjoin on them the duty of letting all the oppressed go free. It may be added, that if this was proper in the time of Isaiah, it cannot be less proper under the light of the gospel and in the nineteenth century. II. From the closing portion of this chapter Isaiah 58:13-14, we may derive the following important inferences respecting the Sabbath: 1. It is to be of perpetual obligation. The whole chapter occurs in the midst of statements that relate to the times of the Messiah. There is no intimation that the Sabbath was to be abolished, but it is fairly implied that its observance was to be attended with most happy results in those future times. At all events, Isaiah regarded it as of binding obligation, and felt that its proper observance was identified with the national welfare. 2. We may see the manner in which the Sabbath is to be observed. In no place in the Bible is there a more full account of the proper mode of keeping that holy day. We are to refrain from ordinary traveling and employments; we are not to engage in doing our own pleasure; we are to regard it with delight, and to esteem it a day worthy to be honored; and we are to show respect to it by not performing our own ordinary works, or pursuing pleasures, or engaging in the common topics of conversation. In this description there occurs nothing of unique Jewish ceremony, and nothing which indicates that it is not to be observed in this manner at all times. Under the gospel, assuredly, it is as proper to celebrate the Sabbath in this way, as it was in the times of Isaiah, and God doubtless intended that it should be perpetually observed in this manner. continued...
Clarke's Commentary on the BibleThen shalt thou delight thyself - If all fasts and religious observances be carried on in the spirit and manner recommended above, God's blessing will attend every ordinance. But in public fasts, prescribed not in the Book of God, but by the rulers of nations in general (very unfit persons) care should be taken that the cause is good, and that God's blessing may be safely implored in it. France has lately fasted and prayed that they might be able to subjugate Spain, restore and establish the horrible inquisition, and utterly destroy all the liberties of the people! Is this such a fast as God hath chosen? - a.d. 1823.
Gill's Exposition of the Entire BibleThen shalt thou delight thyself in the Lord,.... In his perfections; in his omnipotence, omniscience, omnipresence, eternity, immutability, holiness, justice, truth, and faithfulness; in his wisdom, love, grace, and mercy, especially as displayed in Christ, and salvation by him; in the relations he stands in to his people, as their covenant God and Father, and in what he is to them, their shield and exceeding great reward, their portion and inheritance; in his works of creation, providence, and grace; in his word, the Gospel, the truths, doctrines, and promises of it; in his ways and worship: in his ordinances and commandments; in communion with him, and with his people; in all which, abundance of delight, pleasure, and satisfaction, is found by those who know him in Christ, have tasted that he is gracious; who have some likeness to him, love him, and are the objects of his love and delight: and I will cause thee to ride upon the high places of the earth; to live above the world, and to have their conversation in heaven; to be in the utmost safety, and enjoy the greatest plenty, especially of spiritual things: or to be superior to the men of the world, even the highest of them; to have power and authority in the earth, as the saints will have in the latter day; particularly this will be true when the mountain of the Lord's house is established upon the top of the mountains, Isaiah 2:2, and feed thee with the heritage of Jacob thy father: the Jewish writers inquire why Jacob is mentioned, and not Abraham nor Isaac; and answer, as in the Talmud (p), not Abraham, of whom it is written, "arise, walk through the land in the length of it", &c. Genesis 13:17, nor Isaac, of whom it is written, "for unto thee, and to thy seed, will I give all these countries", &c. Genesis 26:3, but Jacob, of whom it is written, "and thou shalt spread abroad to the west, and to the east, and to the north, and to the south", &c. Genesis 28:14 expressing the larger extent of the inheritance; so Jarchi and Samson account for it; but Kimchi gives a better reason, because the sons of Jacob, and not Ishmael the son of Abraham, nor Esau the son of Isaac, inherited the land of Canaan: but rather the reason is, because he is the father of all true Israelites, who are, as he was, wrestling and prevailing; these the Lord feeds with spiritual provisions here, and glory hereafter; which the good things of the land of Canaan, the inheritance of Jacob and his sons, were a type of: and perhaps this may have respect to the conversion of the Jews, when they shall return to their own land, and enjoy the good things of it, as well as all spiritual blessings: for the mouth of the Lord hath spoken it; who is faithful to his covenant, true to his word; cannot lie, will never deceive; performs whatsoever he has promised, being able to do it; and therefore it may be depended upon that all this shall be as he has said. (p) T. Bab. Sabbat, fol 118. 2.
Geneva Study BibleThen 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.
Wesley's Notes 58:14 In the Lord - In his goodness and faithfulness to thee, and in the assurance of his love and favour. To ride - Thou shalt be above the reach of danger. Feed thee - Thou shalt enjoy the good of the land of Canaan, which God promised as an heritage to Jacob, and his seed, Gen 35:12.
Jamieson-Fausset-Brown Bible Commentary14. 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).
Matthew Henry's Concise Commentary58:13,14 The sabbath is a sign between God and his professing people; his appointing it is a sign of his favour to them; and their observing it is a sign of their obedience to him. We must turn from travelling on that day; from doing our pleasure on that holy day, without the control and restraint of conscience; or from indulging in the pleasures of sense. On sabbath days we must not follow our callings, or our pleasures. In all we say and do, we must put a difference between this day and other days. Even in Old Testament times the sabbath was called the Lord's day, and is fitly called so still; and for a further reason, it is the Lord Christ's day, Re 1:10. If we thus remember the sabbath day to keep it holy, we shall have the comfort and profit of it, and have reason to say, It is good to draw near to God.
Matthew Henry's Whole Bible CommentaryVerses 13-14 Great stress was always laid upon the due observance of the sabbath day, and it was particularly required from the Jews when they were captives in Babylon, because by keeping that day, in honour of the Creator, they distinguished themselves from the worshippers of the gods that have not made the heavens and the earth. See ch. 56:1, 2, where keeping the sabbath is joined, as here, with keeping judgment and doing justice. Some, indeed, understand this of the day of atonement, which they think is the fast spoken of in the former part of the chapter, and which is called a sabbath of rest, Lev. 23:32. But, as the fasts before spoken of seem to be those that were occasional, so this sabbath is doubtless the weekly sabbath, that great sign between God and his professing people-his appointing it a sign of his favour to them and their observing it a sign of their obedience to him. Now observe here, I. How the sabbath is to be sanctified (v. 13); and, there remaining still a sabbatism for the people of God, this law of the sabbath is still binding to us on our Lord's day. 1. Nothing must be done that puts contempt upon the sabbath day, or looks like having mean thoughts of it, when God has so highly dignified it. We must turn away our foot from the sabbath, from trampling upon it, as profane atheistical people do, from travelling on that day (so some); we must turn away our foot from doing out pleasure on that holy day, that is, from living at large, and taking a liberty to do what we please on sabbath days, without the control and restraint of conscience, or from indulging ourselves in the pleasures of sense, in which the modern Jews wickedly place the sanctification of the sabbath, though it is as great a profanation of it as any thing. On sabbath days we must not walk in our own ways (that is, not follow our callings), not find our own pleasure (that is, not follow our sports and recreations); nay, we must not speak our own words, words that concern either our callings or our pleasures; we must not allow ourselves a liberty of speech on that day as on other days, for we must then mind God's ways, make religion the business of the day; we must choose the things that please him; and speak his words, speak of divine things as we sit in the house and walk by the way. In all we say and do we must put a difference between this day and other days. 2. Every thing must be done that puts an honour on the day and is expressive of our high thoughts of it. We must call it a delight, not a task and a burden; we must delight ourselves in it, in the restraints it lays upon us and the services it obliges us to. We must be in our element when we are worshipping God, and in communion with him. How amiable are thy tabernacles, O Lord of hosts! We must not only count it a delight, but call it so, must openly profess the complacency we take in the day and the duties of it. We must call it so to God, in thanksgiving for it and earnest desire of his grace to enable us to do the work of the day in its day, because we delight in it. We must call it so to others, to invite them to come and share in the pleasure of it; and we must call it so to ourselves, that we may not entertain the least thought of wishing the sabbath gone that we may sell corn. We must call it the Lord's holy day, and honourable. We must call it holy, separated from common use and devoted to God and to his service, must call it the holy of the Lord, the day which he has sanctified to himself. Even in Old-Testament times the sabbath was called the Lord's day, and therefore it is fitly called so still, and for a further reason, because it is the Lord Christ's day, Rev. 1:10. It is holy because it is the Lord's day, and upon both accounts it is honourable. It is a beauty of holiness that is upon it; it is ancient, and its antiquity is its honour; and we must make it appear that we look upon it as honourable by honouring God on that day. We put honour upon the day when we give honour to him that instituted it, and to whose honour it is dedicated. II. What the reward is of the sabbath-sanctification, v. 14. If we thus remember the sabbath day to keep it holy, 1. We shall have the comfort of it; the work will be its own wages. If we call the sabbath a delight, then shall we delight ourselves in the Lord; he will more and more manifest himself to us as the delightful subject of our thoughts and meditations and the delightful object of our best affections. Note, The more pleasure we take in serving God the more pleasure we shall find in it. If we go about duty with cheerfulness, we shall go from it with satisfaction and shall have reason to say, "It is good to be here, good to draw near to God." 2. We shall have the honour of it: I will cause thee to ride upon the high places of the earth, which denotes not only a great security (as that, ch. 32:16, He shall dwell on high), but great dignity and advancement. "Thou shalt ride in state, shalt appear conspicuous, and the eyes of all thy neighbours shall be upon thee." It was said of Israel, when God led them triumphantly out of Egypt, that he made them to ride on the high places of the earth, Deu. 32:12, 13. Those that honour God and his sabbath he will thus honour. If God by his grace enable us to live above the world, and so to manage it as not only not to be hindered by it, but to be furthered and carried on by it in our journey towards heaven, then he makes us to ride on the high places of the earth. 3. We shall have the profit of it: I will feed thee with the heritage of Jacob thy father, that is, with all the blessings of the covenant and all the precious products of Canaan (which was a type of heaven), for these were the heritage of Jacob. Observe, The heritage of believers is what they shall not only be portioned with hereafter, but fed with now, fed with the hopes of it, and not flattered, fed with the earnests and foretastes of it; and those that are so fed have reason to say that they are well fed. In order that we may depend upon it, it is added, "The mouth of the Lord has spoken it; you may take God's word for it, for he cannot lie nor deceive; what his mouth has spoken his hand will give, his hand will do, and not one iota or tittle of his good promise shall fall to the ground." Blessed, therefore, thrice blessed, is he that doeth this, and lays hold on it, that keeps the sabbath from polluting it. |
