then you will delight yourself in Yahweh, and I will make you to ride on the high places of the earth, and I will feed you with the heritage of Jacob your father;” for Yahweh’s mouth has spoken it.
Parallel Translations
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then you will delight yourself in Yahweh, and I will make you to ride on the high places of the earth, and I will feed you with the heritage of Jacob your father;” for Yahweh’s mouth has spoken it.
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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.
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Then shalt thou delight thyself in the LORD, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father; for the mouth of the LORD hath spoken it.
Cross-references (20)
Passages linked to Isaiah 58:14 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 32:13 He made him ride on the high places of the earth. He ate the increase of the field. He caused him to suck honey out of the rock, oil out of the flinty rock;
- Job 22:26 For then you will delight yourself in the Almighty, and will lift up your face to God.
- Isaiah 1:19-20 If you are willing and obedient, you will eat the good of the land; but if you refuse and rebel, you will be devoured with the sword; for the mouth of Yahweh has spoken it.”
- Isaiah 33:16 he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure.
- Habakkuk 3:18-19 yet I will rejoice in Yahweh. I will be joyful in the God of my salvation! Yahweh, the Lord, is my strength. He makes my feet like deer’s feet, and enables me to go in high places. For the music director, on my stringed instruments.
- Deuteronomy 33:29 You are happy, Israel! Who is like you, a people saved by Yahweh, the shield of your help, the sword of your excellency? Your enemies will submit themselves to you. You will tread on their high places.”
- Psalms 37:4 Also delight yourself in Yahweh, and he will give you the desires of your heart.
- Isaiah 40:5 Yahweh’s glory shall be revealed, and all flesh shall see it together; for the mouth of Yahweh has spoken it.”
- Psalms 36:8 They shall be abundantly satisfied with the abundance of your house. You will make them drink of the river of your pleasures.
- Psalms 105:9-11 the covenant which he made with Abraham, his oath to Isaac, and confirmed it to Jacob for a statute; to Israel for an everlasting covenant, saying, “To you I will give the land of Canaan, the lot of your inheritance,”
- Jeremiah 3:19 “But I said, ‘How I desire to put you among the children, and give you a pleasant land, a goodly heritage of the armies of the nations!’ and I said, ‘You shall call me “My Father”, and shall not turn away from following me.’
- Micah 4:4 But they will sit every man under his vine and under his fig tree; and no one will make them afraid: For the mouth of Yahweh of Armies has spoken.
- Philippians 4:4 Rejoice in the Lord always! Again I will say, “Rejoice!”
- Job 27:10 Will he delight himself in the Almighty, and call on God at all times?
- Matthew 24:35 Heaven and earth will pass away, but my words will not pass away.
- 1 Peter 1:8 whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
- Job 34:9 For he has said, ‘It profits a man nothing that he should delight himself with God.’
- Psalms 37:11 But the humble shall inherit the land, and shall delight themselves in the abundance of peace.
- Psalms 135:12 and gave their land for a heritage, a heritage to Israel, his people.
- Psalms 136:21 and gave their land as an inheritance; for his loving kindness endures forever;
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Trapp 1656 · Public Domain Isa 58:14 Then shalt thou delight thyself in the…
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].
Ver. 14. Then shalt thou delight thyself in the Lord.] Find such inexplicable sweetness in communion with God, use of his heart ravishing ordinances, meditation on his word and works, especially that of our redemption, as far far exceedeth all the dirty delights of profane sensualists and Sabbath breakers. {Job 27:10 Pro 14:10}
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And I will cause thee to ride upon the high places of the earth.] Yea, upon the heights of heaven, where thou shalt keep an everlasting Sabbath, in which all Sabbaths meet, and whereof there is no evening; - ανεσπερος ημερα.
And feed thee with the heritage of Jacob thy father,] i.e., With heavenly manna, such food as eye hath not seen, ear heard, or mouth of natural man ever tasted.
For the mouth of the Lord hath spoken it.] The Lord, cuius ego sum os et organon, will certainly do all this; you may build upon it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Then shalt thou delight thyself in the Lord: this…
Then shalt thou delight thyself in the Lord: this hath reference to the foregoing verse. If thou wilt delight thyself in the sabbath, then thou shalt delight in the God of the sabbath; or thou shalt have cause to delight in the Lord, viz. in his goodness and faithfulness to thee, and so shalt live by faith in him as the Fountain of all good, as Psa 37:4, in the assurance of his love and favour, Psa 33:21, and that in great abundance, Psa 36:8; such delights as no wicked man call have, Pro 14:10.
I will cause thee to ride upon the high places of the earth; thou shalt be above the reach of danger, Isa 33:16. Or it may have respect to their being brought out of Babylon, which lay very low in respect of Judea, called the earth, as it is elsewhere, Luk 23:44; and high, both in respect of the situation of it, as also its mountainousness. Or the expression may import the subduing of their enemies, as it is Deu 33:29. Riding is oft used for conquering, Psa 45:4; see the note there; Rev 6:2. The sense is, they shall come out of Babylon, not sneakingly, as on foot, but triumphantly and gloriously, riding, as God brought Israel out of Egypt harnessed, in good order, and with a high hand; or, they shall ride to and fro in their chariots at their pleasure.
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And feed thee with the heritage of Jacob, i.e. thou shalt enjoy the good of the land of Canaan, which God had promised as a heritage of Jacob and his seed, Gen 35:12, and feed on the fruits of it.
Quest. Why doth he say of the heritage of Jacob, and not of Abraham or Isaac.
Answ. Because the whole posterity of Jacob was within the covenant, but Ishmael and Esau, one the seed of Isaac, the other the seed of Abraham, were both excluded.
For the mouth of the Lord: this is to express the certainty and indubitableness of it, being from the mouth of him who cannot lie: see of the same expression of assurance, Isa 1:20; 40:5. And this Calvin refers both to what was spoken in the beginning of the chapter, that it was in vain for those hypocrites to contend with God; and also as the confirmation of his promise, if they would rightly observe those promises. The mouth of the Lord hath spoken it: he speaks of himself, as of a man, by a prosopopoeia; or it may relate to the prophet, the Lord, whose mouth and instrument I am.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then shalt thou delight thyself in the Lord,.... In…
Then 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, Isa 2:2,
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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. Gen 13:17, nor Isaac, of whom it is written, "for unto thee, and to thy seed, will I give all these countries", &c. Gen 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. Gen 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.
Next: Isaiah Chapter 59
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In the Lord - In his goodness and faithfulness…
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. xxxv, 12.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 14. Then shalt thou delight thyself] If all…
Verse 14. Then 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 58:14. Then shalt thou delight thyself in the…
Isa 58:14. Then shalt thou delight thyself in the Lord — This refers to the preceding verse, as if he had said, If thou wilt delight thyself in the sabbath, then thou shalt delight in the God of the sabbath, namely, in his goodness and faithfulness to thee, and in the assurance of his love and favour. I will cause thee to ride, &c. — Thou shalt be above the reach of danger. And feed thee with the heritage of Jacob — Thou shalt enjoy the good of the land of Canaan, which God promised as a heritage to Jacob and his seed, Gen 35:12. Or, figuratively understood, thou shalt enjoy temporal as well as spiritual blessings. The Lord will withhold from thee no manner of thing which he sees to be for thy prosperity and happiness. For the mouth of the Lord hath spoken it — The promise is sure, and shall infallibly be fulfilled, having proceeded from the mouth of him who cannot lie.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Then shalt thou delight thyself in the Lord -…
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 Psa 37:4).
And I will cause thee to ride upon the high places of the earth - A phrase like this occurs in Deu 32:13 : ‘He made him ride on the high places of the earth, that he might eat the increase of fields.’ In Hab 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 Psa 18:33 : ‘He maketh my feet like hinds’ feet, and setteth me upon my high places.’ In Amo 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.
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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 Isa 58:1-14
I. From Isa 58:1-6, and the exposition given of these verses, particularly Isa 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 Isa 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.
3. Important benefits result from the right observance of the Sabbath. In the passage before us, these are said to be, that they who thus observed it would find pleasure in Yahweh, and would be signally prospered and be safe. But those benefits are by no means confined to the Jewish people. It is as true now as it was then, that they who observe the Sabbath in a proper manner find happiness in the Lord - in his existence, perfections, promises, law, and in communion with him - which is to be found nowhere else. Of this fact there are abundant witnesses now in every Christian church, and they will continue to be multiplied in every coming age. And it is as true that the proper observance of the Sabbath contributes to the prosperity and safety of a nation now, as it ever did among the Jewish people. It is not merely from the fact that God promises to bless the people who keep his holy day; though this is of more value to a nation than all its armies and fleets; but it is, that there is in the institution itself much that tends to the welfare and prosperity of a country.
It is a time when worldliness is broken in upon by a periodical season of rest, and when the thoughts are left free to contemplate higher and purer objects. It is a time when more instruction is imparted on moral and religious subjects, than on all the other days of the week put together. The public worship of God tends to enlarge the intellect, and purify the heart. No institution has ever been originated that has contributed so much to elevate the common mind; to diffuse order, peace, neatness, decency among people, and thus to perpetuate and extend all that is valuable in society, as the Sabbath. Anyone may be convinced of this, who will be at the pains to compare a neighborhood, a village, or a city where the Sabbath is not observed with one where it is; and the difference will convince him at once, that society owes more to the Sabbath than to any single institution besides, and that in no way possible can one-seventh portion of the time be so well employed as in the manner contemplated by the Christian day of rest.
4. Society will have seasons of cessation from labor, and when they are not made occasions for the promotion of virtue, they will be for the promotion of vice. Thus among the Romans an annual Saturnalia was granted to all, as a season of relaxation from toil, and even from the restraints of morality, besides many other days of periodical rest from labor. Extensively among pagan nations also, the seventh day of the week, or a seventh portion of the time, has been devoted to such relaxation. Thus, Hesiod says, Ἑβδομον ἱερον ἡμαρ Hebdomon hieron hēmera - The seventh day ‘is holy.’ Homer and Callimachus give it the same title. Philo says of the seventh any. Ἐόρτη γὰρ ου ̓ μιας πολέως η χώρας ἐστὶν ἀλλὰ τοῦ πακτὸς Heortē gar ou mias poleōs ē chōras estin alla tou pantos - ‘It is a feast, not of one city or one country only, but of all.’ Josephus (Contra Apion. ii.), says, ‘There is no city, however barbarous, where the custom of observing the seventh day which prevails among the Jews is not also observed.’ Theophilus of Antioch (ii.), says, ‘Concerning the seventh day, which all people celebrate.’ Eusebius says, ‘Almost all the philosophers and poets acknowledge the seventh day as holy.’ See Grotius, De Veritate, i.
It is evident that this custom did not originate by chance, nor was it kept up by chance. It must have been originated by far-spreading tradition, and must have been observed either because the day was esteemed to be holy, or because it was found to be convenient or advantageous to observe such a periodical season of rest. In accordance with this feeling, even the French nation during the Revolution, while they abolished the Christain Sabbath, felt so deeply the necessity of a periodical rest from labor, that they appointed the decade - or one day in ten, to be observed as a day of relaxation and amusement. Whatever, therefore, may have been the origin of the Sabbath, and whatever may be the views which may be entertained of its sacredness, it is now reduced to a moral certainty that people will have a periodical season of cessation from labor. The only question is, In what way shall it be observed? Shall it be devoted to amusement, pleasure, and vice; or shall it be employed in the ways of intelligence, virtue, and religion? It is evident that such a periodical relaxation may be made the occasion of immense good to any community; and it is not less evident that it may be the occasion of extending far the evils of intemperance, profaneness, licentiousness, and crime. It is vain to attempt to blot out wholly the observance of the Christian Sabbath; and since it will and must be observed as a day of cessation from toil, all that remains is for society to avail itself of the advantages which may be derived from its proper observance, and to make it the handmaid of temperance, intelligence, social order, and pure religion.
5. It is deeply, therefore, to be regretted that this sacred institution has been, and is so widely abused in Christian lands. As it is, it is extensively a day of feasting, amusement, dissipation, and revelry. And while its observance is, more decidedly than anything else, the means of perpetuating virtue and religion on earth, it is perhaps not too much to say that it is the occasion of more intemperance, vice, and crime than all the other days of the week put together. This is particularly the case in our large cities and towns. A community cannot be disbanded from the restraints of labor one-seventh part of the time without manifest evil, unless there are salutary checks and restraints. The merchant cannot safely close his counting-room; the clerk and apprentice cannot safely be discharged; the common laborer cannot safely be dismissed from toil, unless there is something that shall be adapted on that day to enlarge the understanding, elevate the morals, and purify the heart. The welfare of the community demands that; and nowhere more than in this country. Who can doubt that a proper observance at the holy Sabbath would contribute to the prosperity of this nation? Who can doubt that the worship of God; the cultivation of the heart; the contemplation of moral and religious truth; and the active duties of benevolence, would contribute more to the welfare of the nation, than to devote the day to idleness, amusement, dissipation, and sin?
6. While the friends of religion, therefore, mourn over the desecration of the Christian Sabbath, let them remember that their example may contribute much to secure a proper observance of that day. On the friends of the Redeemer it devolves to rescue the day from desecration; and by the divine blessing it may be done. The happiness of every Christian is indissolubly connected with the proper observance of the Sabbath. The perpetuity of the true religion, and its extension throughout the earth, is identified with the observance of the Sabbath. And every true friend of God the Saviour, as he values his own peace, and as he prizes the religion which he professes to love, is bound to restrain his foot on the Sabbath; to cease to find his own pleasure, and to speak his own words on that holy day; and to show that the Sabbath is to him a delight, and that he esteems it as a day to be honored and to be loved.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Earth. Judea. (Calmet) --- Septuagint, "upon the good things…
Earth. Judea. (Calmet) --- Septuagint, "upon the good things of the land." (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain delight . . . in . . . Lord--God…
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 (Gen 15:1; Job 22:21-26; Psa 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], (Deu 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 (Gen 27:28-29; Gen 28:13-15).
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mouth of . . . Lord . . . spoken it--a formula to assure men of the fulfilment of any solemn promise which God has made (Isa 40:5).
The reason why Jehovah does not deliver His people, notwithstanding their religious services (Isa 58:3), is not want of power on His part, but because of their sins (Isa 59:1-8); Isa 59:9-15 contain their confession; Isa 59:16-21, the consequent promise of the Messiah.
Next: Isaiah Chapter 59
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 14. Then shalt thou delight thyself] Better: Then shalt…
14. Then shalt thou delight thyself] Better: Then shalt thou have thy delight; Job_22:26. The same verb as in ch. Isa_57:4.
and I will cause thee to ride over the heights of the earth] Apparently a quotation from Deu_32:13. The meaning is “I will carry thee triumphantly over all obstacles” (cf. Deu_32:11).
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and feed thee with] and make thee to eat, i.e. enjoy; cf. ch. Isa_1:19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (14) I will cause thee to ride upon the…
(14) I will cause thee to ride upon the high, places of the earth.—Better, of the land: i.e., of Canaan, the idea being that of a victorious march to occupy all commanding positions, and thus connecting itself with the full enjoyment of the heritage of Israel in the next clause.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Then shalt thou delight thyself in the Lord. Then…
Then shalt thou delight thyself in the Lord. Then shall communion with Jehovah become a real pleasure to thee. The acts of worship shall not be done merely from a sense of duty, because commanded, but because they are congenial to the soul of the worshipper. A right use of the sabbath will help to form in men habits of devotion, which will make religion a joy and a delight to them. I will cause thee to ride upon the high places of the earth; i.e. "I will give thee a prominent position in the earth, and cause thee to occupy its high places, and hear rule over many nations." Something more than a "taking triumphal possession of Palestine" is evidently pointed at. (see Deu_32:13) And feed thee with the heritage of Jacob thy father. The world itself was the "heritage of Jacob," since in him and his seed "all the families of the earth were to be blessed". (Gen_28:14) Israel, having laid aside its formalism, and turned to God sincerely. keeping fast and sabbath as God would have them kept, not in the letter, but in the spirit, would enter upon the promised heritage, and occupy the position originally assigned to it. Israel"s rejection of the gospel made the mixed Christian Church the inheritress of the old promises.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then shalt thou delight thyself in the Lord
Isa_58:14
Then shalt thou delight thyself in the Lord
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Delighting in God
I.
WHAT IS IMPLIED IN DELIGHTING OURSELVES IN THE LORD.
1. A contemplation of His infinite and adorable perfections; such a contemplation as to derive the highest satisfaction from them; to see in them all that is amiable and lovely.
2. A well-grounded hope of interest in Him; for though this is not the primary, it is a subordinate ground of the believers joy, and one of unspeakable importance.
3. Communion with God in holy duties.
4. A sanctified use of all our common mercies, receiving them as His gift, and esteeming them on that account.
5. Contentment in Him, even in the absence of every other good.
6. Delighting in God is accompanied with the cheering prospect of being for ever with Him.
II. VIEW SOME OF THE ADVANTAGES ARISING FROM THIS HEAVENLY STATE OF MIND. Delighting ourselves in the Lord will weaken the influence of sin, and strengthen all the Christian graces. It will be an antidote against fretfulness and discontent, carnality and worldly-mindedness, presumption and self-confidence. It will confirm our faith, inflame our love, and brighten our hopes and prospects. Communion with God disarms our spiritual enemies, or secures us from their attack. It is of eminent use in all the parts of practical religion. It makes active in doing, and steadfast in suffering the will of God; it infuses life into our prayers and praises, and causes us to come with boldness and cheerfulness to the house and table of the Lord. Sorrow and dejection enfeeble the mind; but the joy of the Lord is our strength. The joys of religion will convert this miserable world into a little heaven, and make the Church militant resemble the Church triumphant above, where there are do mourning garments, no dejected countenances, or hearts consumed with grief. (B. Beddome, M. A.)
Duty the road to prosperity
I. DELIGHT IN THE LORD IS CONNECTED WITH THE OBSERVANCE OF THE SABBATH.
II. TRUE PROSPERITY DEPENDS UPON OBEDIENCE TO DIVINE COMMAND.
III. THERE CAN BE NO PERMANENT PROSPERITY APART FROM MORALITY. (Homiletic Review.)
Riding over the heights
The meaning is, I will carry thee triumphantly over all obstacles (Deu_32:11). (Prof. J. Skinner, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues speaking to the people of Israel.
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I will make you ride on the heights of the earth
This refers to God exalting the nation in reputation and power in response to living righteously. (See: Metaphor)
for the mouth of Yahweh has spoken
The word "mouth" symbolizes what Yahweh says. AT: "for Yahweh has spoken it" (See: Synecdoche)
translationWords
Yahweh
inherit
Jacob
ancestor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 58:14 As people honor God through obedience, they themselves…
58:14 As people honor God through obedience, they themselves will be honored by God. • the inheritance I promised to your ancestor Jacob: The promised inheritance includes living with many descendants in the holy land and enjoying God’s presence, blessing, and protection (Gen 31:3; 35:9-12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.