John Calvin Commentary Isaiah 56:2

"Blessed is the man that doeth this, and the son of man that holdeth it fast; that keepeth the sabbath from profaning it, and keepeth his hand from doing any evil." — Isaiah 56:2 (ASV)

Happy is the man that shall do this. When he calls those persons “happy” who, having embraced this doctrine, devote themselves to walk uprightly, he indirectly leads us to conclude that many will be deaf or disobedient. However, lest their wickedness or indifference should hinder the elect, he recommends the exhortation he has given because of the advantage it yields. Thus, so that believers may abandon all delay, he exclaims that they are “happy” to whom it has been given to possess such wisdom.

Keeping the Sabbath. We have said that the words “justice” and “judgment,” in the preceding verse, include all the duties of the second table; but here he mentions the Sabbath, which belongs to the first table. I reply, as I have already briefly mentioned, that those who live inoffensively and justly with their neighbors testify that they serve God. Therefore, we need not wonder that the Prophet, after having glanced at the second table, also mentions the first, for both should be joined together.

In a word, Isaiah declares that he who shall obey God by keeping His law perfectly shall be “happy,” for the salvation and the righteousness of God shall belong to him.

Since, therefore, men wander at random amid their own contrivances and adopt various methods of worshipping God, He shows that there is only one way: that is, when men endeavor to shape and regulate their life according to the command of the Law. Otherwise, they will tire themselves out in vain by taking other roads.

In short, this is a remarkable passage, showing that nothing pleases God but keeping the Law.

If the question is asked, “Can men obtain righteousness and salvation by their own works?” the answer will be easy. For the Lord does not offer salvation to us as if it were a response to our merits (for, on the contrary, He anticipates us), but offers Himself freely to us, and only demands that we, on our part, draw near to Him. Since, therefore, He willingly invites us, and since He offers righteousness through free grace, we must make every effort not to be deprived of so great a benefit.

Again, because the Sabbath, as Moses declares (Exodus 31:13, 17) and as Ezekiel 20:12 repeats, was the most important symbol of the worship of God, so by that figure of speech in which a part is taken for the whole, and which is called a synecdoche, the Sabbath includes all the exercises of religion. But we must view the Sabbath in connection with everything that attends it, for God is not satisfied with outward ceremony or delighted with our indolence, but demands from us earnest self-denial, so that we may be entirely devoted to His service.

So that he may not profane it. This clause is commonly rendered, “That he may not profane it,” and literally it reads, “From profaning it.” Therefore, we have thought it proper to prefix the word “so” to the clause, “So that he may not profane it,” in order to remove all ambiguity.

And keeping his hand, that he may abstain from all that is evil. He now adds another synecdoche to describe the duties which men owe to each other. The sum of it is that there is no other way of serving God rightly than by sincere piety and a blameless life, as He has also included in these two parts the rule for leading a holy life.

In a word, it is an exposition of true righteousness which is contained in the Law of the Lord, so that we may acquiesce in it; for men seek in vain any other road to perfection. Here also, all false worship and superstitions are overthrown, and finally, everything that is contrived by men in opposition to the Word of God.