(13) If thou turn away thy foot.--The teaching of Isaiah 56:4-7, as to the Sabbath is resumed. The form of the phrase implies the idea that the Sabbath is as holy ground, on which no profane foot must tread (Exodus 3:5).

Thy pleasure.--Better, thy business.

Nor speaking thine own words.--Literally, speak words, as in Hosea 10:4, for idle unprofitable talk (Proverbs 10:19, Ecclesiastes 5:3).

Verses 13, 14. - A STRICT OBSERVANCE OF THE SABBATH ENJOINED. While the fasting of the day only required to be spiritualized, the sabbath observance needed both spiritualizing and increased strictness. From 2 Chronicles 36:21 we learn that the sabbatical years had been little observed during the later Jewish kingdom; and it would Seem from the present passage (comp. Jeremiah 17:21-23) that even the observance of the sabbath itself had been neglected. Not that the neglect was total. The sacrifices proper to the sabbath were duly offered - the "solemn assembly" was duly called and attended (Isaiah 1:13); but during the rest of the day business flowed in its usual course - the complete sanctification of the entire day was set aside. We find a similar laxity prevalent after the return from the Captivity (Nehemiah 10:31; Nehemiah 13:15, 16). Verse 13. - If thou turn away thy foot from the sabbath; i.e. treat it with reverence, as if it were "holy ground" (Exodus 3:5; Proverbs 4:27). From doing thy pleasure; rather, from doing thy business - the same expression as in ver. 3. It is by "business," not by pleasure, that the sabbath was polluted both in the time of Jeremiah (Jeremiah 17:21-23) and of Nehemiah (Nehemiah 10:31, etc.). And call the sabbath a delight. This is the spiritualization of the sabbath - "to call" and feel it "a delight," a real satisfaction to the soul, not a weariness (Amos 8:5), as it was to many. And shalt honour him; rather, and shalt honour it; i.e. the sabbath, which is made masculine here, as in Isaiah 56:2. The sabbath was to be honoured by men not pursuing their own ordinary ways, or engaging in their regular business, or even carrying on their ordinary everyday talk. Literally, the command is, not to "speak words;" but no Jews were ever such strict sabbatarians as to understand this as prohibiting all speech on the sabbath. Some have held that sabbatical talk should be scanty, limited, restrained as much as possible; but even for this there is no warrant. It is the quality, rather than the quantity, of the words uttered that is of real importance.

58:13,14 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.If thou turn away thy foot from the sabbath,.... From walking and working on that day; or withdrawest thy mind and affections from all worldly things; the affections being that to the mind as the feet are to the body, which carry it here and there. The time of worship, under the Gospel dispensation, is here expressed in Old Testament language, as the service of it usually is in prophetic writings; though its proper name is the Lord's day, Revelation 1:10, and is here instanced in, and put for all religious institutions and services to be attended unto, and which will be with greater strictness in the times referred to:

from doing thy pleasure on my holy day; that is, if thou turnest away, or dost abstain from doing thine own servile work, the business of thy calling; which may be agreeable for the sake of the profit of it; or from recreations and amusements, which may be lawfully indulged on another day:

and call the sabbath a delight, the holy of God, and honourable; take delight and pleasure in the service of it; in all the duties of religion, private and public, to be observed on that day; in reading and hearing the word, and meditation on it; in prayer, and in attendance on all ordinances; and reckon it as separated for holy use and employment, and on that account honourable; and so have it in high esteem, and desire the return of it, and not think the service of it long and tedious, when enjoyed, and wish it was over: or, "for the Holy One of God, and honourable"; that is, for the sake of Christ, the Holy One of God, in both his natures, and honourable in his person and office; accounting the sabbath a delight, in remembrance of the great work of redemption and salvation wrought out by him:

and shall honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; honour the Lord on that day, by not attending to any secular business, or walking abroad in the fields, to the neglect of private duties or public worship; by not seeking the gratification of the fleshly and sensual part, or indulging to those things which are agreeable to it; and by not speaking such words, or talking of such things, as relate to worldly affairs, or the things of civil life, but walking in the ways of the Lord, doing those things which are well pleasing in his sight, and conversing about spiritual and heavenly things; by such means God is honoured on his own day; and the reverse of this is a dishonouring him. The Jews (o) make this honour to lie chiefly in wearing other clothes on this day than on a weekday, and not walking as on other days, or talking as on them; yet they allow of thoughts, though not of words, about worldly things.

(o) T. Bab. Sabbat, fol. 113. 1, 2. & 119. 1. & 150. 1.