From the early Church Fathers to now.
2 Patristic · 1 Jewish · 2 Reformed · 1 Catholic · 1 Lutheran
“My soul hateth your new moons, and your solemnities: they are become troublesome to me, I am weary of bearing them.”
“Through this arises the question for us, what sabbath God willed us to keep? For the Scriptures point to an eternal sabbath and a temporal sabbath. For Isaiah the prophet says, "My soul hates your sabbaths," and in another place he says, "My sabbath you have profaned." From which we discern that the temporal sabbath is human and the eternal sabbath is accounted divine.”
“God has here expressed an aversion to certain sabbaths. By calling them "your sabbaths" he means that the sabbaths he rejects are humanity's, and not his. He rejects them because they were celebrated without the fear of God by a people full of sins who love God "with the lip, not the heart."”
“They are a trouble unto me. These words imply the threat, I shall therefore banish you, and they—the festivals—will then cease. I am weary. A figurative expression.”
“Your new moons and your appointed feasts my soul hateth,.... The Targum is, "my Word abhorreth;'' the Messiah, the essential Word. These are the same as before. They are a trouble unto me; as they were kept and observed, either when they should not, or in a manner unbecoming: I am weary to bear them; because of the sins with which they made him to serve, Isa 43:24.”
“Bearing. Hebrew, &c., “pardoning,” (Calmet) or “bearing.” Septuagint, “I will no longer pardon your sins.” (Haydock)”
“appointed--the sabbath, passover, pentecost, day of atonement, and feast of tabernacles [HENGSTENBERG]; they alone were fixed to certain times of the year. weary-- (Isa 43:24).”
“He gives a still stronger expression to His repugnance: "Your new-moons and your festive seasons my soul hateth; they have become a burden to me; I am weary of bearing them." As the soul (nephesh) of a man, regarded as the band which unites together bodily and spiritual life, though it is not the actual principle of self-consciousness, is yet the place in which he draws, as it were, the circle of self-consciousness, so as to comprehend the whole essence of His being in the single thought of "I;" so, according to a description taken from godlike man, the "soul" (nephesh) of God, as the expression "my soul" indicates, is the centre of His being, regarded as encircled and pervaded (personated) by self-consciousness; and therefore, whatever the soul of God hates (vid., Jer 15:1) or loves (Isa 42:1), is hated or loved in the inmost depths and to the utmost bounds of His being (Psychol. p. 218). Thus He hated each and all of the festivals that were kept in Jerusalem, whether the beginnings of the month, or the high feast-days (moadim, in which, according to Lev 23, the Sabbath was also included) observed in the course of the month. For a long time past they had become a burden and annoyance to Him: His long-suffering was weary of such worship. "To bear" (נשׂא), in Isaiah, even in Isa 18:3, for שׂאת or שׂאת ro , and here for לשׂאת: Ewald, 285, c) has for its object the seasons of worship already mentioned.”
“Fear and patience, then, are helpers of our faith; and long-suffering and continence are things which fight on our side. While these remain pure in what respects the Lord, Wisdom, Understanding, Science, and Knowledge rejoice along with them. For He hath revealed to us by all the prophets that He needs neither sacrifices, nor burnt-offerings, nor oblations, saying thus, "What is the multitude of your sacrifices unto Me, saith the Lord? I am full of burnt-offerings, and desire not the fat of lambs, and the blood of bulls and goats, not when ye come to appear before Me: for who hath required these things at your hands? Tread no more My courts, not though ye bring with you fine flour. Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure." He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.