Isaiah 58:13,14

DISCOURSE: 994
OBSERVANCE OF THE SABBATH ENJOINED

Isaiah 58:13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, The holy of the Lord, Honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause then 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.

THAT the observance of the Sabbath was intended to be of universal and perpetual obligation, does not admit of any reasonable doubt. It was enjoined to man in Paradise: and the commandment relating to it, when renewed to man at Mount Sinai, was, like all the other moral commandments, written by God himself on tables of stone. The Jewish prophets spake of it as to be continued under the Gospel dispensation [Note: See Isaiah 56:1; Isaiah 56:4; Isaiah 56:6.]: and the Apostles evidently continued the observance of it, transferring it only from the last day of the week to the first, in commemoration of our Lord’s resurrection from the dead, and of the work of redemption which was thereby completed [Note: See John 20:19; John 20:26; Acts 20:7; 1 Corinthians 16:2.]. The ceremonial laws relating to it are abrogated; but the moral part of it is as much in force as ever.

In the passage before us we may see,

I. In what light we should view the Sabbath—

The estimation in which it should be held is here variously expressed: we are taught to account that day,

1. Holy—

[Whatever was consecrated to God under the law was accounted holy: it was separated from all profane or common use, and was employed solely for the ends and purposes for which it had been thus set apart. Thus the Sabbath, being consecrated to the especial service of God, is called in our text “God’s holy day;” and, “The holy of the Lord.” In the New Testament also it is called, “The Lord’s day [Note: Revelation 1:10.].” Hence it is obvious, that every part of it is to be regarded as the Lord’s property, and to be improved for him alone. We should feel a veneration for it, precisely as we should for any thing else that had been dedicated to the Lord: and, as we shudder at the impiety of Belshazzar in using, at a feast, the sacred vessels which he had taken from Jerusalem, though he himself was not a worshipper of Jehovah; much more must we, who acknowledge the sanctity of the Sabbath, shudder at the thought of alienating any portion of it from Him, to whom it exclusively belongs.]

2. Honourable—

[If any man, under the Law, had regarded the Temple, the sacrifices, and the vessels of the sanctuary, in no other light than as a common house, or common utensils, or common food, he would have been considered as greatly dishonouring God. Thus the very sanctity of the Sabbath should render it “honourable” in our estimation; and we should labour to “honour it” by every possible expression of our regard.]

3. Delightful—

[The arrival of that day should be greeted by us with holy joy: we should say, “This is the day that the Lord has made; we will rejoice and be glad in it.” If we could suppose an angel sent down to this lower world to labour in some common occupation, and permitted every seventh day to return to his heavenly abodes, and spend that day in the employments suited to his taste, with what delight would he look forward to the stated returns of that day! So should it be with us; and so it will be, in proportion as we have attained to the views and dispositions of those blessed spirits. Not that we should delight in it merely as a day of rest to the body, but as a day wherein God calls us, like Moses, to come up and commune with him on his holy mount: and, instead of abridging it, or complaining of it as long and wearisome, we should rather say, with Peter, “It is good for us to be here;” and should almost regret the arrival of the period when we must descend from the mount, to the less-pleasing occupations of time and sense.]

But we will proceed to state more particularly,

II.

In what manner we should employ it—

In what manner we should not employ it, is here distinctly told us—

[Worldly business, and carnal pleasure, and unprofitable conversation, are all expressly proscribed: “we must not do our own ways, nor find our own pleasure, nor speak our own words.” On all the other days of the week we may find time for these things; but on the Sabbath-day they are to be excluded altogether. It is a grievous mistake to imagine, that after the public services of the day we are at liberty to engage in vain pursuits, invented only to beguile the time, which otherwise would be a burthen upon our hands: there are pursuits proper to the day; and in them exclusively should our time be occupied. We do not mean to say, that such things as can neither be anticipated nor postponed may not be done with innocence: for even under the Law, a latitude was allowed in relation to “what every man must eat [Note: Exodus 12:16.].” In reference to such things as are really necessary, we are authorized to say, that “God will have mercy, and not sacrifice:” but it becomes all to be on their guard, that they do not deceive their own souls; for God can easily distinguish the hidden motives of the heart; and will surely judge our actions as good or evil, according as their quality shall be found in his eyes. If the infringement of the Sabbath be reluctant, as in the extinguishing of a fire, or in the exercise of compassion to man or beast, it is well; but if we be actuated by considerations of ease, or interest, or pleasure, to alienate from God any of that time which ought to be consecrated to his service, we may be assured that we must answer for it in the day of judgment.]

Our one aim on that day must be, to “honour God”—
[The services which we are to render to our God on that day are various, and all compatible with each other. The first undoubtedly are private: we should give ourselves in a more peculiar manner to reading, to meditation, to prayer. On every day we should search the Scriptures, but more especially on that day; applying them to our own hearts, examining ourselves by them, and entreating God to make them effectual for the conversion and salvation of our souls. From our closets we should go to worship God in public, and to testify before all, our regard for his authority, and our delight in his service. Whilst engaged in the various offices of prayer, or hearing of the word, or of communicating at the table of the Lord, we should be particularly careful that the frame of our minds be suited to the employment in which we are engaged; lest, whilst we profess to be serving God, we be found only mocking and insulting him by hypocritical professions. In the intervals, when we are disengaged from private or public duties, we may relieve our minds, and improve our time, in such as are of a social nature. The visiting of the sick, the comforting of the afflicted, the instructing of the rising generation, and, above all, the endeavouring to teach our children and servants, and to “bring them up in the nurture and admonition of the Lord,” are services well pleasing to God, and admirably suited to the sanctity of that holy day. It is much to be feared that this latter duty in particular is sadly neglected, even in religious families; and that the great predilection that has been manifested by the religious world for public services, has brought into disuse those more self-denying offices which formerly occupied a considerable portion of the Sabbath-day. But, in whichever of these duties we are occupied, our great aim must be, to “honour God;” demeaning ourselves as in his more immediate presence, and endeavouring to approve ourselves to him as faithful servants.]

And shall the Sabbath, in this view of it, be accounted a day of gloom? No; we shall have far other sentiments of it, if we consider,

III.

The benefits we may expect from a due observance of it—

Whatever reference there may be in our text to the return of the Jews from their captivity in Babylon, we cannot doubt but that the promises here made have a higher and more spiritual import. In them we are assured, that, if we really keep the Sabbath as we ought, we shall be blessed with,

1. Delight in God—

[There is not any thing which God more delights to honour than a due observance of the Sabbath. We may perform the outward duties of that day, and reap no material benefit: but if we truly and earnestly endeavour to honour God in the way before described, God will draw nigh to us, and reveal himself to us, and fill us with joy and peace in believing. And here we confidently make our appeal to all who have ever laboured to spend a Sabbath to the Lord, whether they have not found such a measure of grace and peace flowing into their souls, as has abundantly recompensed their utmost exertions? Who must not acknowledge that one day thus spent in the courts and in the service of Jehovah, is better than a thousand passed amongst the vain delights of this world [Note: Psalms 84:4; Psalms 84:10.]? And where the Sabbath is thus habitually honoured, we will venture to say, that such happiness will at times flow into the soul, as David experienced, when he said, “My soul shall be satisfied as with marrow and fatness, whilst my mouth praiseth thee with joyful lips [Note: Psalms 63:5.]:” yes, “they shall be satisfied with the fatness of God’s house; and he will make them drink of the river of his pleasures [Note: Psalms 36:8.].”]

2. Victory over our spiritual enemies—

[This seems to be the import of that expression, “I will cause thee to ride upon the high places of the earth [Note: Compare Deuteronomy 32:13; Deuteronomy 33:29.]:” and it shall be fulfilled to all who conscientiously improve their Sabbaths to the glory of their God. Too many of those who profess religion, are, it must be confessed, scarcely, if at all, advancing in the divine life: their evil dispositions still retain such an ascendant over them, as to make them go on heavily all their days. But, if we were to inquire how they spent their Sabbaths, and what efforts they made to glorify God in their public, private, and social duties, we should soon find the reason of their slow progress. As our Lord said of some particular evil spirits, “These go not out, but by prayer and tasting,” so we may say of the evils which are predominant in many professors of religion, ‘They do not give way, because such slight efforts are made upon the Sabbath to subdue them.’ If that day were truly and entirely devoted to the Lord, Satan would no longer retain the ungodly as his vassals, nor be able to exert so much influence over those who have professedly cast off his yoke.]

3. The full possession of the heavenly Canaan—

[That land which was given to Jacob for his inheritance, was typical of the Canaan that is above, which truly “floweth with milk and honey.” And it may be safely affirmed, that no person who has conscientiously employed his Sabbaths here, ever did, or ever can, fall short of the heavenly rest. Thousands who have perished by the hand of the public executioner, have traced their shame and misery to a neglect of the Sabbath: but never was an instance known of one who duly improved his Sabbaths being left to die under the dominion of his sins. Indeed the services of the Sabbath cannot possibly consist with indulged and wilful sin: on the contrary, they are both a preparation for heaven, and a foretaste of it: on earth the saints behold their God by faith; but in heaven they will behold him face to face: on earth they, as it were, learn and rehearse their parts; but in heaven they will join the full chorus of saints and angels in everlasting hallelujahs to God and to the Lamb.]

See hence,
1.

How reasonable are the requirements of God in his Gospel!

[Had God required six days out of the seven to be spent in such exercises, it would have been highly reasonable that we should obey him: how much more when he gives us six for earthly business, and requires only one to be consecrated entirely unto him! If the services of that day were ever so painful, they might well be claimed by Him who has done such great things for us: and how much more when they are so delightful and so profitable! Grudge him not then that day, nor any portion of it; but let it be wholly and unreservedly devoted to his service.]

2. How just will be the condemnation of those who disobey them!

[A person who has attained to fifty years of age, has had above seven years of Sabbaths. O what blessings might not have been secured in that time, if all those Sabbaths had been sanctified to the Lord! and what judgments does not he merit, who has wasted all of them in a wilful neglect of God! Little as we think of Sabbaths now, we shall find ere long, that the profaning of them has greatly increased our guilt and misery. The Lord grant that this day may not pass away as so many others have done, unprofitably to our souls; but let it be to every one of us a preparation for our eternal rest!]