Jeremiah 17:22

Jer 17:22 Neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers.

Ver. 22. Neither carry forth a burden.] Let not the Sabbath of the Lord, that sanctified day of his rest, be so shamefully troubled and disquieted. Make not God’s holy day a voider, as some do, to the week aforegoing.

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.

Jer_17:22

But hallow ye the Sabbath day.

Cheating God out of Sunday

An old Christian, living at Salem, was much annoyed by the conduct of some of his neighbours who persisted in working on the Sabbath. One Sabbath, as he was going to Church, his Sabbath breaking neighbours called out to him sneeringly from the hayfield, Well, father, we have cheated the Lord out of two Sundays anyway! I dont know that, replied the old gentleman, I dont know; the account is not yet settled.

The design of the Sabbath

The true spirit of the Sabbath appointment is, not that we should condense the religion of the week into the Sabbath, but that we should carry forth from the Sabbath its hallowed impulses and feelings into the other days of the week, to elevate and sustain us amid its wearisome secularities and depressing cares. The Lord has given us the Sabbath, not to relieve us of out religion, but so to revive our religion on that day as to impel its healthy tide into the remotest nook and corner of everyday duty. (Andrew Thomson.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

We stated in our last lecture why the Prophet so severely reproved the Jews for neglecting an external rite. It seems indeed a thing in itself of small moment to rest on one day; and God by Isaiah clearly declares, (Isaiah 1:13,) that he cares not for that external worship, for hypocrites think they have done all their duty when they rest on the seventh day; but God denies that he approved of such a service, it being like a childish play. We know what Paul says, that the exercises of the body do not profit much. (1 Timothy 4:8.) This was not written when Jeremiah spoke, but it must have been written in the hearts of the godly. It might then, at the first view, appear a strange thing, that the Prophet insisted so much or a thing of no great moment: but the reason I have briefly explained, and that was, — because the gross impiety of the people was thereby plainly detected, for they despised God in a matter that could easily be done. Men often excuse themselves on the ground of difficulty, — “I could wish to do it, but it is too onerous for me.” They could not have alleged this as to the sanctification of the Sabbath; for what can be easier than to rest for one day? Now, when they carried their burdens and did their work on the Sabbath as on other common days, it was, as it were, designedly to shake off the yoke, and to shew openly that they wholly disregarded the authority of the law.

Another reason must also be noticed, which I have not yet, stated: God did not regard the external rite only, but rather the end, of which he speaks in Exodus 31:13, and in Ezekiel 20:12. In both places he reminds us of the reason why he commanded the Jews to keep holy the seventh day, and that was, that it might be to them a symbol of sanctification.

“I have given my Sabbaths,” he says, “to you, that ye might know that I am your God who sanctifies you.”

If then we consider the end designed by the Sabbath-day, we cannot say that it was an unimportant rite: for what could have been of more importance to that ancient people than to acknowledge that they had been separated by God from other nations, to be a holy and a peculiar people to him, nay, to be his inheritance?

And it appears from other places that this command was typical. We learn especially from Paul that the Sabbath-day was enjoined in order that the people might look to Christ; for well known is the passage in Colossians 2:16, where he says that the Sabbath as well as other rites were types of Christ to come, and that he was the substance of them. And the Apostle also, in the Epistle to the Hebrews 4:9, shews that we are to understand spiritually what God had formerly commanded respecting the seventh day, that is, that men should rest from their works, as God rested from his works after he had finished the creation of the world: and Isaiah, in Isaiah 58, teaches us with sufficient clearness what the design of the Sabbath is, even that the people should cease from their own pleasure; for it was to be a day of rest, in which they were truly to worship God, and to leave off pursuing any of the lusts of their own flesh. And God did not simply forbid them to do some things; but he says,

“Thou shalt rest from all thy work.” (Exodus 20:10; Deuteronomy 5:14)

To come to the Temple, to offer sacrifices, and to circumcise infants, were indeed works; but we cannot say that it was a human work to circumcise infants, for they obeyed God’s command in thus presenting to him their offspring; and it was the same when they came to sing God’s praises and to offer sacrifices.

We now then perceive that the design as to the ancient people was, that they might know that they were to rest from all the works of the flesh; and God, that he might more easily bend them to obedience, set before them his own example; for there is nothing more to be desired than a mutual agreement between us and God. For this reason God says,

“I rested the seventh day from all my works: therefore, rest ye also now from your works.” (Exodus 20:11)

God had no doubt chosen the seventh day, that men might devote themselves wholly to the consideration of his works. However this may be, we see that the principal thing on the seventh day was the worship of God. And even heathen writers, whenever they speak of the Sabbath, mention it as the difference between the Jews and the rest of the world. It was, in short, a general profession of God’s worship, when they rested on the seventh day. When they now regarded it as nothing, by carrying their burdens and violating their sacred rest, it was doubtless nothing less than wantonly to cast away the yoke of God, as though they openly boasted that they despised whatever he had commanded. There was then in the violation of the Sabbath a public defection from the law. As then the Jews had become apostates, Jeremiah with severity justly condemns them; and hence he says that their extreme impiety was sufficiently proved, because they thus disregarded the seventh day.

He says further, Carry not a burden from your houses. Under one thing he includes every worldly business, by which they violated the Sabbath, though he afterwards adds also what is general, And do no work, but sanctify the Sabbath, as I commanded your fathers. To sanctify the Sabbath-day is to make it different from the other days; for sanctification is the same as separation: they ought not then to have done their own concerns on that day as on other days; for it was a day consecrated to God. He then adds, that it was a day which he commanded their fathers to keep holy. He doubtless claims here authority for the law on the ground of time; as though he had said, that he did not introduce the law on that day or on the day before, but that from the time he gathered the people for himself, the precept concerning the observance of the Sabbath had been given, as it was evident; for God at the beginning thus spoke by Moses,

“Remember the seventh day,” etc. (Exodus 20:8.)

As then the whole law of God and the whole of religion fell to the ground through the violation of the Sabbath, the Prophet rightly reminded them here that this day was commanded to be observed by their fathers. We may add further, that they were not ignorant of the memorable punishment by which God had sanctioned the observance of the Sabbath, when by his command he who gathered wood on that day was stoned to death. It now follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) Neither carry forth a burden.—Interpreted by the parallel passage in Neh_13:15-22, the burden would be the baskets of fruit, vegetables, or fish which were brought in from the country by the villagers who came to the Temple services, and the wares of the city which were taken to the gates to be sold in turn to them. The Sabbath was observed after a fashion, but, as Sunday has been for many centuries and in many parts of Christendom, it was turned into a market-day, and so, though men abstained probably from manual labour, the quiet sanctity which of right belonged to it was lost. Passages like Isa_56:2-6; Isa_58:13 show that the evil was one of some standing, and the practice of the time of Jehoiakim was not likely to be more rigorous than it had been in the time of Isaiah, or was, at a later period, after the return from the Captivity.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Neither carry forth a burden out of your houses on the sabbath day,.... Not of dirt and soil only, as some restrain the sense; but of any ware or merchandise, in order to be sold in the city or elsewhere:

neither do ye any work; any servile work, any kind of manufacture, either within doors or without; or exercise any kind of trade, or barter and merchandise, or do any sort of worldly business; nothing but what was of mere necessity, for the preservation of life; see Exo 20:10;

but hallow ye the sabbath day; or, "sanctify it" (b); by separating it from all worldly business, and devoting it to the worship of God in public and private, spending it wholly in acts of religion and piety:

as I commanded your fathers; not Abraham, Isaac, and Jacob; but those that came out of Egypt, to whom, and to their posterity after them, this commandment was enjoined, Exo 20:8; so that this was not a novel injunction, but what was commanded from the beginning of their civil and church state; from the time of their coming out of Egypt, and becoming a separate people and nation, under a theocracy, or the government of God himself; being chosen and set apart to be a special, peculiar, and holy people to himself, of which the sanctification of the sabbath was a sign; and was to be observed unto the Messiah's coming, the sum and substance of it, Col 2:16.

(b) "sanctificate", Cocceius, Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

This command for the sanctification of the sabbath was given Exo 20:8, repeated Exo 23:12; 31:14,15; Le 19:3; 23:3; Deu 5:12,15; Eze 20:12; the bearing of burdens forbidden was such as was for profit; for in some cases it was lawful to carry burdens for the saving the lives of men or beasts, and some learned men justify the poor sick man carrying his bed when he was cured, not only from the command of Christ alone, who could authorize him to it though against the rule of the law, but because he had no further occasion himself to be there, and was not obliged by the law of the sabbath to leave his bed behind him, himself going away; but no unnecessary burdens, no trading burdens, might on the sabbath day be either carried out of the gates of the city, or out of the gates of any of their private houses.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Neither do ye any work; according to the fourth commandment. (Exo_20:10 Deu_5:14)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.