Isaiah 56:1,2

THE PRESCRIBED METHOD OF WAITING FOR GOD’S SALVATION

Isaiah 56:1. Thus saith the Lord, keep ye judgment, &c.

[“The doctrine of the passage is simply this, that they who enjoy extraordinary privileges, or expect extraordinary favours, are under corresponding obligations to do the will of God; and, moreover, that the nearer the manifestation of God’s mercy, whether in time or in eternity, the louder the call to righteousness of life.”—Alexander.]

But a special and useful application of the passage may be made, viz., to answer the question, “How shall we account for the fact that, of those who cease to neglect religion, and take some pains to acquaint themselves with God and to be at peace with Him, many are very slow in attaining to any establishment of mind, and continue long at a distance from the peace they seek?”

Let seekers after this Divine peace observe—
I. WHAT EVERY HEARER OF THE GOSPEL OUGHT IMMEDIATELY TO DO. The teaching of our text on this point is most simple and most important.

1. Every hearer of the Gospel who would enjoy the peace which it offers must immediately abstain from all known sin. He must not think that using the language of humiliation, and calling himself a miserable sinner, will be of any benefit to him while the sin which he confesses is not forsaken. Many go on for years complaining of their sins, yet never come to the point of separation from them, and for this very reason remain strangers to true peace (H. E. I, 4269–4273).

2. He must also immediately set himself to do all the good he can. “Keep ye judgment, and do justice.” In all his dealings with his fellow-men; he must strictly follow the golden rule (Matthew 7:12).

3. He must be diligent in the use of the means of grace, particularly in his observance of the Sabbath Day. Many who have been awakened to some concern for their souls, and for a time promised fair to attain the blessing of peace with God, have lost it by their inconstancy to Sabbath duties. Thus they have grieved the Spirit of God, and cut themselves off from the enjoyment of His peace.

All this is absolutely necessary, yet it is but preparatory to receiving the Gospel; it is preparing the way of the Lord. It is not a goodness in which any man should rest, satisfied with his attainments. Suppose all this done, is he to think that he is now a good man, and must be in the favour of God? The man who imagines this goes about to establish his own righteousness, and has no regard to the salvation of God and the righteousness of God. He becomes his own saviour, frustrates the grace of God, and makes Christ to have died in vain. The motive on account of which any action is done determines its value (P. D. 2511). It does so here. The self-righteous Pharisee abstains from outward evil, does many good works, offers many prayers, performs many religious acts; the man who obeys the Gospel does the same—but the Pharisee does these things that he may be saved without Christ; the obedient disciple does them in his way to Christ. The Pharisee does them, and though he may make use of the name of Christ, looks to them for his acceptance with God; the penitent does them, but does not look to them at all—as a penitent he looks for the salvation of God, that it may come unto him; and for the righteousness of God, that it may be revealed in his heart. And it shall be.

II. THE BLESSEDNESS OF ATTENDING TO THE CHARGE OF THE TEXT.
He may not be sensible of his own blessedness. There are many things which may cause him not to be so. The real improvement which has taken place in his character is far from being likely to improve him in his own good opinion. As he approaches nearer to the performance of the precepts of the law, he discerns more its vast extent and spirituality, and how far he is from conformity to it; he so feels the evils of his heart that he is sometimes tempted to fear that the salvation of God cannot be extended to him. Thus he seems not to be blessed; but he is blessed. Our text declares him so, and the Scripture cannot be broken. Yea, our Saviour has pronounced him blessed (Matthew 5:3).

Nothing can be more clear than that the man who, when he hears of God’s salvation, turns from iniquity and does good, while he waits and looks for that salvation, is in the way to obtain it. He will obtain it assuredly; it may be, speedily; but it is a gift, and He who gives it keeps the time and the manner of it in His own hands. But when there is a due preparation for receiving it on man’s part, there will be no long delay in conferring it on God’s (Ch. Isaiah 56:1). If the Lord hides Himself, and continues long absent from the seeking soul, it is probably because there is something in the state of the man’s mind, and in the course of his conduct, which makes him not a fit recipient of the Divine favour (H. E. I., 2338).

In receiving this salvation, the believer looks to nothing but the grace and gift of God.

CONCLUSION.—

1. Cautions for those who are seeking the salvation of God.
(1.) Do not neglect the direction of the text. You know that salvation is of grace; that it is received simply by faith; that it does not depend on a man’s worthiness; and that therefore to delay going to Christ till he has made himself more fit and worthy, is vain and self-righteous. All this is true. But if your knowledge of it leads you to omit one act of known duty, or to commit one sin, you show that you know nothing as you ought to know. It is true that you are not exhorted to stay from believing in Christ till you have made yourself better; you are invited to come as you are; but, in making your way to Christ and to His peace, be the time longer or shorter, you are bound, from the first moment you enter upon it, to keep your hand from doing any evil, and also to do good. You are to wait upon God in the way of His commandments.

(2.) Do not abuse the direction of the text. You cannot attend to it too diligently, too exactly. But you may put it in a wrong place. You may be trying to obtain peace to your conscience by your honesty, &c. This would be to pervert the precept of our text to a use exactly contrary to its intention. You would not be waiting and looking for God’s righteousness at all; you would be going about to establish your own (Romans 10:2).

2. A word of admonition to established Christians. As the first communication of peace to the new convert is given according to his conscientious diligence in waiting for it in the way of obedience; so your comforts will be very much proportioned to your watchfulness, humility, and fruitfulness in good works. You complain, perhaps, that it is not with you as in former days; that you have not the comfort which you once enjoyed. But may there not be a cause? Have you not declined from that seriousness of spirit and holy walking with God, in which you began your religious course? Return to Christ in duty, and He will return to you in kindness (John 14:21; H. E. I., 350).—John Fawcett, A.M.: Familiar Discourses, pp. 20–38.

I. Gospel privilege. Salvation in Christ. Near at hand. Revealed to faith. Secured in the righteousness of God. II. Gospel law. Moral duties—“judgment;” “justice.” Religious duties—keeping the Sabbath; renunciation of all sin, &c. III. Gospel happiness. “Blessed,” &c. Divine approbation. Inward peace. Confident hope of a better life.—Dr. Lyth.

THE SABBATH

Isaiah 56:2. Blessed is the man that doeth this … that keepeth the Sabbath, &c. [1722]

[1722] See Outlines on Isaiah 58:13.

The Lord had just spoken in general terms (Isaiah 56:1), and now He speaks more particularly. When God instituted the Sabbath He pronounced a particular blessing upon it (Genesis 2:3). In the text, and elsewhere, man’s happiness is connected with its due observance. What God hath joined together let no man attempt to put asunder. Whatever “pollutes” the holy character of the day destroys the blessing that God designed to attach to it.

I. THE OBLIGATION OF THE SABBATH.
Many act as if they did not believe the ordinance of the Sabbath to be binding. The various theories which denude the Sabbath of its high authority as a positive and permanent institution of the living God. “If the day be not ‘sanctified’ by God Himself, it is vain to talk of ‘the everlasting necessities of human nature,’ or of ‘civil and ecclesiastical authority,’ or of ‘beneficial purposes’; it will soon cease to exert any influence on the hearts and consciences of men, and will be hailed merely as a day of recreation and amusement.” By what arguments, then, do we prove that the Sabbath is of universal and perpetual obligation? By the fact that it was—

1. Instituted at the Creation (Genesis 2:2).

2. Established by an express command. Incorporated with the moral law (Exodus 34:1). That law is our law, as well as the law of the Jews (Matthew 5:17; Romans 3:31); and is universally binding, because unrepealed.

3. By the obvious universality of the design for which it was instituted. It was given as—

(1.) A memorial of creation, and it is as much the duty of Christians to retain a devout remembrance of the power, &c., of the great Creator as it was of the Jewish Church.
(2.) A season of rest needed as much as ever.
(3.) A day of blessing and sanctity, and from no people would God withhold so great a boon, &c.
4. Confirmed by the teaching and practice of our Lord and His Apostles. It has been observed by the Church of Christ in general. Put together these circumstances, and can you doubt that the observance of the Sabbath is a religious obligation?

II. THE POLLUTION OF THE SABBATH. The Sabbath is polluted—

1. When it is spent in mere idleness. Action in everything holy and heavenly should mark its consecrated hours.

2. When it is devoted to worldly amusement.

3. By all labour which may not fairly come under the description of works of necessity and mercy.

III. THE PROPER MODE OF ITS OBSERVANCE.

1. Everything that would hinder its spiritual observance must be laid aside. All secular business and toil. Except the works of necessity and mercy, there should be one unbroken and universal repose (Exodus 20:8; Deuteronomy 5:14, &c). Frivolities and amusements; conversation upon subjects that are unconnected with and opposed to spirituality of thought; unnecessary journeying, visiting, strolling, luxury, &c. (Isaiah 58:13, and others).

2. Whatever would promote the highest interests of our being must be observed. Public worship; relative and private duties of religion, &c.

IV. THE ADVANTAGES OF KEEPING THE SABBATH.

1. Temporal. It is the more needful to dwell on these because some persuade themselves that worldly gain is promoted by secularising the Lord’s Day.

(1.) The toils of life are for awhile suspended. The constitution of our nature requires a weekly respite from toil and solicitude, &c.
(2.) The mind and body are invigorated by fresh exertion. Not so by Sunday excursions, &c.
(3.) The reward of prosperity is evidently attached to it. The converse of this is no less painfully common and true; Sabbath-breaking is the starting-point of that course which leads on to crime, disgrace, and ruin.
2. Spiritual.

(1.) Finished redemption is then celebrated. How glad and glorious are the tidings to those that are conscious of their guilt!
(2.) The means of grace are enjoyed. They are merciful appointments of “the God of all grace.” The Sabbath provides and guards these means, which act as a counterpoise to the excessive activity and competition which distinguish our country and our times. St. John was “in the Spirit on the Lord’s day,” and God’s people are amply replenished with that Spirit’s grace on this day of blessing.
(3.) The heavenly rest is anticipated. We are but sojourners on earth, &c. The earthly Sabbath affords the best picture and foretaste of the heavenly!

CONCLUSION.—Are you among the “blessed” ones who keep the Sabbath from polluting it? Then make every exertion to prevent its violation, &c. Or, do you find the Sabbath a weariness? Then your heart is not right, or it would be a delight, and therefore you are wholly unfit for the eternal Sabbath of Heaven. “Ye must be born again.”—A. Tucker.

I. The principles of true religion—practical, experimental, holy. II. The blessedness of it. Divine approbation; inward peace; blessing; confident hope of a better life.—Dr. Lyth.