Let us turn to God's Word and
the verses we were considering earlier in the morning hour in
Isaiah 58 and those last two verses 13 and 14. Isaiah 58, 13 and 14. If they 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 thee 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. We were thinking then, of God's
Sabbath. God's Sabbath as we see it in
this portion. My holy day says the Lord God. And then it's referred to again
in verse 13 as the holy of the Lord. We were in this chapter
of course last Lord's Day also we considered then something
of what he said in the passage from verse 3 through 7 of God's
fast that fast that is while pleasing to God and then we also
went on to look at what follows in the paragraph from verse 8
through 12 where we have God's feast those many gospel promises
after the fast the feast and I thought it might be profitable
for us to go on and to consider these two verses at the end of
the chapter I know we have in the past looked at the verses
but there's so much in the verses that they are well worth revisiting
and so this morning we try to say something with regards to
the importance of God's Sabbath the importance of God's Sabbath
and I said then how that truth is established at creation how
God after the remarkable work of six days recorded in Genesis
chapter 1 how God makes all things out of nothing in his wisdom
he chooses to do that not in one moment of time but over a
period of six days and then at the beginning of the second chapter
we see how on the 7th day God rested from all his work that
he had made and so God sanctified the day, set the day apart. Adam was created on the 6th day
and Adam's first day upon the earth was the Sabbath day and
now of course we keep the first day of the week as Christian
believers as our Sabbath day. So the idea of the Sabbath is
there, it's established at creation and then in the Old Testament
we see how subsequently it is confirmed in the law that God
gives to the children of Israel at Mount Sinai. Having brought them out of the
bondage that was Egypt, he leads them there to the mount and enters
into a covenant with them. and the Covenant is stated in
the form of the Ten Commandments, and the fourth of those Commandments
is that concerning the Sabbath day, that they are to remember
that day. And the Commandments then are
repeated in Deuteronomy chapter 5, 40 years after the first giving
of the Law, after all the Wilderness wanderings are on the borders
of the promised land and there in Deuteronomy, the second law
as it were, the commandments, the ten commandments are repeated
to them by Moses in Deuteronomy chapter 5. It's all confirmed
by law and we We remarked that we have to divide
God's law into two parts. There's the Ten Commandments,
the words that are spoken by God directly, the words that
God then writes by his finger upon the tables of stone, but
then there's those other laws that follow when Moses is in
the mount for 40 days receiving all that instruction and much
of it is an application of that law to the civil life of the
Israelites. How they are to conduct themselves
in their daily living in accordance with those commandments and there
are many prohibitions. There's a rigid application of
that law to their national life. But Then in the third place this
morning I went on to say that we have the fullness of the Sabbath
day when we come to the Gospel. That's the amazing thing. The
fullness is actually revealed to us when we come to the New
Testament Scriptures. Sabbath simply means rest. And what is salvation? It's a
cessation from all works, cease from your own works bad and good
and wash your garments in my blood that little couplet in
the hymn 352 a cessation from any works not just a cessation
from sins but a cessation from what we might imagine are our
good works our righteous works there's no place for works the Gospel way is resting and
resting in the finished work of the Lord Jesus Christ and
we thought to say something with regards to that when we concluded
the sermon this morning. The fullness of the Sabbath then
as we see it It's anticipated there in the Old Testament. There's
that redemption from Egypt which in many ways is a type of gospel salvation. It's interesting
when the commandments are repeated in Deuteronomy 5, with regards
to the fourth commandment, there's another aspect that's introduced.
When we have the commandments back in Exodus 20, they are to
remember the Sabbath day and to keep it holy in terms of what
God had done at the beginning after creation. The reference
is to the fact that God had finished all his works on the sixth day
and God rested and he sanctified that day. They remember the work
of creation. But there is another thing added
there in the repetition that we have in Deuteronomy chapter
5. And there in verse 15, Remember
that thou wast a servant in the land of Egypt, and that the Lord
thy God brought thee out thence through a mighty hand and by
a stretched out arm. Therefore the Lord commanded
thee to keep the Sabbath day. Therefore the Lord commanded
thee to keep the Sabbath day. that to remember deliverance. Deliverance from Egypt, not just
God's great work of creation but another work that is anticipating
the great deliverance that would come in the gospel of the Lord
Jesus Christ. And here in Isaiah 43.3 God says
to his servant the prophet, I gave Egypt for thy ransom. There's
the idea of ransom. in deliverance from the bondage of Egypt. But the Sabbath
in a sense also would remind them in time of restoration from
Babylon. Isaiah is ministering about a
hundred years before the Babylonian captivity, that period of 70
years in exile, But he speaks of how after those years of exile
they would be restored, and in a sense that is the context of
our text that we're considering today. Look at verse 12 of this
58th chapter. They that shall be of thee shall
build the old waste places. They shall raise up the foundations
of many generations. and thou shalt be called the
repairer of the breach, the restorer of paths to dwelling." Now in
the Babylonian captivity when Nebuchadnezzar had stormed Jerusalem,
the city had been destroyed, the temple had been razed to
the ground, but at the restoration there's the rebuilding of the
temple, the rebuilding of the walls, there's restoration. And there we have it, spoken
of really in verse 12, and then we come to verses 13 and 14,
and the idea of the Sabbath. And it's interesting, we see
another association between that restoration as it were, and the
Sabbath, in what is recorded previously in chapter 56. rather chapter 55 I should say,
the end of chapter 55 and going over into chapter 56 there at
the end of chapter 55 verse 12 Ye shall go out with joy and
be led forth with peace the mountains and the hills shall break forth
before you into singing and all the trees of the field shall
clap their hands instead of the thorn shall come up the fir tree
and instead of the briar shall come up the myrtle tree and it
shall be to the Lord for a name, for an everlasting sign that
shall not be cut off. That's the restoration. Verse
1 of chapter 56, thus saith the Lord, keep your judgment and
do justice, for my salvation is near to come, and my righteousness
to be revealed. Blessed is the man that doeth
this, and the son of man that layeth hold on it, that keepeth
the sabbath from polluting it, and keepeth his hand from doing
any evil." Oh, there's that link again, you see, with the sabbath,
in regard to the restoration from the Babylonian captivity. So we have it here in the text,
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
thee 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." Now Both of those episodes, those deliverances
from Egypt in particular but also from Babylon are types of
salvation. And we know that because we have
the authority of scripture to interpret it to us, the words
that the apostle speaks writing to the church at Corinth. and the language that we have
there in 1 Corinthians chapter 10 you remember the passage moreover
brethren I would not that you should be ignorant and that all
our fathers were under the cloud and all passed through the sea
and were all baptized into Moses in the cloud and in the sea,
and did all eat the same spiritual meat, and did all drink the same
spiritual drink, for they drank of that spiritual rock that followed
them, and that rock was Christ." And then he goes on to say in
verse 6, now these things were our examples. What is written in the Old Testament
It's not just history, it's a spiritual book and there are lessons that
Christian believers are to learn from the biblical history of
God's dealings with his ancient covenant people, Israel. These
things were our examples. Then he goes on, doesn't he,
in verse 11. Now all these things happened unto them for ensamples,
for examples. And they're written for our admonition. upon whom the ends of the world
are come. It is not wrong to see what happened to Israel in being
brought out of Egypt and what happens to the Jews in being
restored from the Babylonian captivity. It is not wrong for
us to see spiritual lessons that belong unto us upon whom the
ends of the world are come. What are the ends of the world?
This is the gospel day, the last days. the accepted time, the
day of salvation. Why Paul even says even Christ,
our Passover, is sacrificed for us. And so, even in the Old Testament,
we begin to see something of the fullness of what the Sabbath
is really all about. We're to understand it in terms
ultimately of the Gospel. Both those deliverances are types
of that great salvation. And furthermore, we see in the
New Testament how the Lord Jesus Christ makes it quite clear that
the Sabbath is there to serve man. He's dealing with the scribes
and the Pharisees and their perversions of the of the Sabbath day. Yes, there were rigorous rules
and regulations associated with that application that Moses was
to make of the fourth commandment in the life of the children of
Israel. But those men, the scribes, the Pharisees and others, they
so perverted it. They were always ready to accuse
Christ and his disciples of breaking the Sabbath day. And what does
the Lord Jesus say? The Sabbath was made for man,
not man for the Sabbath. Therefore the Son of Man is Lord
also of the Sabbath. And how does the Lord demonstrate
His Lordship? Well, He demonstrated in the
past by changing the day. We don't keep the seventh day
as was the case with the children of Israel in the Old Testament
as they applied that mosaic code to all that they were to do. We don't keep it like that. We
don't keep the seventh day. We keep a different day. We keep
that day upon which the Lord Jesus rose again from the dead,
the first day of the week. And in that chapter that we read
the account that John gives us of the resurrection that first
day of the week when Christ arose from the dead having accomplished
the great work of redemption. What does he do at the end of
the day? There the disciples are met together
in the upper room and the Lord appears in their midst. Shows himself to them the same
day at evening. But Thomas' absence Thomas can't
really accept what these other disciples are telling him that
the Lord is risen. And then 8 days later that's
the following first day of the week. And Thomas is now in their
midst and the Lord comes again and shows himself. And so when
we read on in the New Testament we see how it becomes the established
practice of those early Christians that they would observe that
day. in Acts 20 verse 7 for example, upon the first day of the week
we read when the disciples would come together to break bread. They come together to observe
the Lord's Supper the first day of the week. And when we come
right to the end of the New Testament in the book of the Revelation
and John is there in exile on the Isle of Patmos. And what
does John say? I was in the Spirit on the Lord's
day. That's what they call that first
day of the week, it's the Lord's day. Christ is the Lord of the
Sabbath. And so, considering today something
of God's Sabbath. And now, as I said this morning
as we came to a close, having sought to establish the principle
earlier, I want to look more at the detail that we have in
these two verses. And to examine that detail in
a two-fold fashion. First of all, to see the importance
of the day to the believer. The importance of the Christian
Sabbath, the Lord's Day, to the believer. And then secondly,
the importance of that day also to the unbeliever. Firstly, the
believer. Now, I'm sure we're all aware
of this that some professed Christians will tell us that to them every
day is the Lord's day. Every day is the Lord's day,
they say. Now, there's an element of truth
there. Of course there is. I suppose
some people say that and I think sometimes they want to sound
so pious really. You know, I keep every day as
a special day. There's an element of truth.
because if we are those who are the professed people of God,
the followers of the Lord Jesus Christ, we are to be always serving
our Lord and our Master. St. Paul speaks of the importance
of redeeming the time, because the days are evil. All the days
are evil days. And we know it. In many ways
it does seem that these are the last times. Wickedness increases
on every hand, the days are evil. We're not to be wasting our time,
we're to be redeeming the time. And how can we best redeem the
time? By serving the Lord. Whatsoever ye do, says the apostle,
do it heartily, as to the Lord, and not to men. We're not just
Sunday Christians, or we shouldn't be Sunday Christians. We're to
be the Lord's servants day after day, all the days of our life,
in everything that we do. Paul again says, whether therefore
you eat or drink or whatsoever you do, do all to the glory of
God. However, whilst we recognize
that and the importance of being those who would always seek to
serve the Lord, we take account of what God says in this fourth
commandment. Remember the Sabbath day to keep
it holy. Because God has sanctified it,
God has hallowed it himself. Every day then is not the same.
And I like this comment of one commentator. It is not piety
to be wiser than God. It is impiety of the darkish
you. And those who say, you see, that
every day is the same, every day is the Lord's day, they are
setting themselves up as being wiser than God. God has said
remember the Sabbath day. And remember what we have in
the In the New Testament there in Hebrews 4, there remaineth
therefore a rest to the people of God, Hebrews 4.9. But literally
there remaineth a keeping of a Sabbath to the people of God,
as the margin indicates, because the word that is rendered in
the text as rest is the word Sabbath. It's a Hebrew
word but it's carried over into the Greek in the New Testament
and it's carried over into our English language. It's Sabbath.
And it means rest. And that's how the translators
have rendered it in the text. There remaineth therefore a rest,
literally a Sabbath keeping to the people of God. so we're not to set ourselves
up as being wiser than God that's impiety what does it say here? 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 honorable Oh, we honour the day
because God honours the day. The Lord Jesus Christ has established
the day as the Lord's day. And we're not to trample that
day then on the foot. We're not to desecrate the day,
and we know now what happens. The day is desecrated throughout
the land. It's just like any other day
of the week. It's no different. There's no
keeping of a day. as the Sabbath day, the Lord's
day, anymore. Now, looking at the detail then,
two things, there's a negative aspect and there's a positive
aspect here. What does it say? Not doing thine
own ways. Call the Sabbath a delight, the
whole of the law honourable, and shalt honour him, not doing
thine own ways." Now what does that mean? Well, on this day
we don't follow our regular course of life. There are many legitimate
things that we are doing all the days of the week, but this
is a day in which we We don't do our own ways. We don't follow
our normal course of living. The day is different to all the
other days of the week. It goes on, doesn't it? Nor finding
thine own pleasure. These are negative statements
really. Not doing thine own ways nor finding thine own pleasure. What is thine own pleasure? Well,
We need times of recreation. We might even say we need times
of amusement. It's interesting, isn't it, when
we think about that. What is amusement? We live in
a world that's full of amusements. But when we analyze the word,
of course it's based on the verb to muse. What is it to muse? Well that means you ponder a
thing. you reflect, it's a serious matter
but you see amusement has got the negative I at the front literally
it means you don't use, you don't ponder you don't reflect you
just relax so the Sabbath is not a day just for relaxing it's
a day of rest yes but that doesn't mean that you do nothing and
you you just think well I don't have to worry about anything
today I can just have a good rest and I need it after all
the busyness of the week and I find it helpful to have recreation
and amusement that helps me to unwind well we're not to do that nor speaking thine own words
it says not doing thine own ways, nor finding thine own pleasure,
nor speaking thine own words. What are our own words? Well,
we might like to converse one with the other, social talk,
there's nothing wrong with that in a sense, but we need to be
aware, you see, we're not to spend our time engaging just
in idle chatter. We're not to do that. Look at
verse 9, and the end of that verse, take away from the midst
of these speaking vanities, it says. Not to speak vanities. Or the Lord Jesus utters those
solemn words in the course of his ministry. Every idle word
that men shall speak they shall give account thereof in the day
of judgment. God doesn't engage in idle words. The Bible teaches us a very high
doctrine of Scripture and Scripture inspiration. And we see it so
vividly really in our authorized version. Because those men who
were responsible for translating the Scriptures back in 1611,
they had a very high regard for those scriptures that they were translating
into the English tongue and therefore they tried to give a very literal
translation as literal as they could make it taking it out of
Hebrew or Greek into the English tongue and sometimes it was necessary
to introduce additional words to bring out the sense, and when
they had to put in any additional word, they would make use of
italics. That's why we find certain words
in italics. All that means is that those
words are not a translation of a word that's there in the original,
but they're interpolations, as it were, additional words to
try to convey the proper sense of what's being said. But what
that teaches us is that those men believed that the very words
there in the original Hebrew or the original Greek, the very
words were the words of God. Holy men of God spake as they
were moved by the Spirit of God. It wasn't that they were inspired
simply in their in their thought patterns, and then they expressed
their own inspired, well, the inspired thoughts of God, they
then expressed in their own words. No! The very words that they
spoke, and the very words that are written in scripture are
the words of God. That's verbal inspiration. No
idle words. No idle words in our Bible. How significant then when God
repeats himself? They're not vain repetitions,
God's repetitions. He's given us a fourfold gospel.
What a great mercy. The fourfold account of the ministry
of the Lord Jesus. His birth, His life, His miracles,
His death, His resurrection, His ascension. Why has God given us a fourfold
gospel? Is it not a mark of the grace
of God to do such a thing for us? Well, let us be wary of idle
words. Every idle word that man shall
speak he shall give account thereof in the day of judgment. Well,
what do we read of those gracious people that Malachi has in mind
there at the end of the Old Testament Scriptures. The end of chapter
3, in Malachi, then they that fear the Lord spake often one
to another. And the Lord hearkened and heard
it, and a book of remembrance was written before him for them
that fear the Lord, and that thought upon his name. And they
shall be mine, saith the Lord of hosts, in that day, when I
make up my jewels, and I will spare them as a man spared of
his own son that serveth him." All those that fear the Lord,
what do they do? They speak often one to another. And the emphasis, the Lord hearkened
and heard. Here's a significant repetition
then, God doesn't just hear, God is hearkening. And God hears
all our conversations. or not speaking thine own words
or to be those who would speak of of God's the word of God of
the ways of God come and hear all ye that fear God and I will
declare what he has done for my soul or the subject matter
of our conversation then surely it should be on these better
things this is how we are to keep the day turn away thy foot
from the Sabbath from doing thy pleasure on my day. Call it the
Sabbath delights. The holy of the Lord honorable
and shalt honor him. But as there are those negatives
what we're not to do there's also the positive. In no way
are we being told here that we're to do nothing at all. It's not to be a day of idleness. It's not to be a day of legality. It's not just a matter of those
prohibitations. Prohibitions. Let's get the word
right. It's not to be a matter of prohibitions. Don't do this,
don't do that, don't do the other. That's not the way we're to keep
the day. And of course that's how the legalist thinks. He just
thinks in those negative terms. You don't do this today and you
don't do that. What does it say? Well we know
that the Lord God hates formalism. We touched on that when we were
speaking last Lord's Day morning about God's fast. And now we
have it right at the beginning. of the book immediately, the
boldness of God's prophet in rebuking the children of Israel.
Hear the word of the Lord, he says, ye rulers of Sodom, all
give ear unto the Lord of our God, ye people of Gomorrah. Strange
words you see, he says previously except the Lord of Hosts had
left unto us a very small remnant A very small remnant, we should
have been as Sodom, we should have been like unto Gomorrah,
he's speaking of Israel. There was a godly remnant. But
for that godly remnant they'd be just like those wicked cities
of the plain, full of Sodomites, Sodom and Gomorrah. And then
immediately he addresses them as if that's who they are, rulers
of Sodom. People of Gomorrah. What does
he say? To what purpose is the multitude
of your sacrifices unto me, saith the Lord? I am full of the burnt
offerings of rams, and the fat of fed beasts, and I delight
not in the blood of bullocks, or of he-lambs, or of he-goats. When ye come to appear before
me, doeth require this at your hand to tread my courts. Bring
no more vain oblations. And so on. Now these are God's
ordinances. These burnt offerings These oblations. It's what God
has commanded in the book of Leviticus. But you see, they're
just, formally said, trusting in a form. That's all. It's just
a form. An outward show. Mere externals. Man looks on the outward appearance,
the Lord God looks upon the heart. Oh, and what does God say then?
Call the Sabbath a delight, he says. The holy of the Lord's, honourable,
and shalt honour him. How the day is to centre in the
Lord God himself. As he says at the beginning of
verse 14, Then shalt thou delight thyself in the Lord. Or what
do we know of that, on this day, delighting ourselves in the Lord
our God? And how can we delight in Him?
Well, we find out all in Him. And think of what it says here,
the detail again. Who is this Lord? In verse 14
it's capital letters, it's Jehovah, it's the God of the Covenant.
All the secret of the Lord is with them that fear Him, He will
show them His covenants. To think of that covenant, that
wondrous covenant of grace. To meditate in these things you
see, to muse. Not to be amusing ourselves,
but rather musing today. On God and the ways of God and
above all upon Him who is the great mediator of that everlasting
covenant. Why the Lord Jesus Christ Himself
Isn't this what it means to enter into rest, to rest in the Lord
Jesus, wanting to know more about Christ, more of the wonder of
His person, more of all that He has accomplished by that remarkable
work. He's coming into this world made
of a woman, made under the law, in the law place of His people,
honoring the law for them by an obedient life and a great
sin atoning death. or we're to labor to enter into
that rest that's what the Apostle says there in Hebrews 4 at verse
11 he speaks of the rest that remain earth that resting in
the Lord Jesus Christ let us labor therefore to enter into
that rest it's not a day of idleness isn't the Lord's day a day of
spiritual exercises I remarked last week when we were looking
at that passage from verse 8 through 12 of that 10th verse, if thou
draw out thy soul to the hungry and satisfy the afflicted soul
then shall thy light arise in obscurity and thy darkness be
as the noonday and I said whenever I read that verse now I always
think of that it was the first case bound book that we published
at the Huntingtonian Press it was the life of John Rusk and
it was given that name a soul drawn out It was based really,
the title on this verse, if they draw out their soul to the hungry,
a soul drawn out, how that man's soul was drawn out. And I said
he wasn't a minister but he was a he was a man who had a gift
of writing and he wrote some remarkable pieces in the midst
of all his great poverty. Subsequently many of those pieces
were published in the early years of the gospel standard, the best
years I suppose like any sort of periodical beginnings always
seem to be the best years and some of those pieces of Dear
John Ross they're so full full of gospel truths and I think of the words in the foreword
to that book as I said he was a man who knew great poverty
he was a sail maker and living in the time of the Napoleonic
Wars and after the cessation of that war, how the trade fell
off, there was little work for the sale makers and he knew abject
poverty. These words, yet in spite of
every opposition, he was enabled to abound in God's work, submitting,
bowing down before divine sovereignty in the mysterious dealings of
Providence. fearing and trembling before
the Holy One of Israel, lamenting over and confessing his sins,
pleading and imploring for mercy, hungering and thirsting after
righteousness, and longing and panting after felt communion
with God in Christ. You see that's labouring, isn't
it? That's labouring to enter into
rest. That's spiritual exercise. and that's how we're to spend
the day it's a profitable day, it's the Lord's day it's God's
Sabbath and it's important surely it's important to those who call
themselves Christian believers or what sort of believers are
we if we don't heed what the Lord says to us here in his word
but it's not only important to believers it's also important
to unbelievers Remember it's God's Sabbath. It's a creation
ordinance. What does that mean? It means
it applies to all creatures. God is the creator of all. And
God has established the day. How is it of importance? How is it of use to the unbeliever? Well, it's useful for the conviction
of sin. the fourth commandment is part
of the law of God and there's a ministry of the law of God
and the law of God is good if a man use it lawfully, it's not
made for the righteous man, the justified man it's made for the
sinner, the disobedient, the rebellious that's the ministry
of the law, we know that what thing soever the law saith, it
saith to them who are under the law that every mouth may be stopped
and all the world become guilty before God That's a law to bring
all the world before God guilty. By the law is the knowledge of
sin. Oh, there's a ministration of the law, it's a ministration
of condemnation, it's a ministration of death. We sang of it, didn't
we? Just now in our second hymn.
Whosoever committeth sin transgresseth also the law. Sin is the transgression
of the law and we're transgressors. And you know, I don't know, maybe
you've read Bunyan's accounts of his experience, grace abounding
to the chief of sinners. And when that dear man was being
taught of God's When he was under conviction of sin, one of the
sins that he felt so guilty of was that of breaking the Sabbath
die. Oh, it's a good law you see.
The law is good, the commandment holy and just and good, it's
good for the sinner. If he brings conviction into
his soul, or that those Sabbath breakers might yet be convicted,
of what they've done, transgressing God's Sabbath. But it's not just
their abuse in the way of the conviction of sin, is there not
also comfort for the sinner? Because the Sabbath ultimately
points to the Lord Jesus Christ. We see the fullness of it when
we come to the Gospel. It points to salvation in Him.
the Sabbath was a day of rest the day the Lord Jehovah blessed
a lively type of Christ that's the language isn't it of dear
old William Gadsby 636 a lively type of Christ he that has entered
into his rest says the apostle he also hath seized from his
own works as God did from His. On the 7th day God rested from
all His works, God entered into rest. And that's what the sinner
needs to come to, to cease from all work and to rest in the person and
the work of the Lord Jesus. The sinner, another hymn 358 Joseph art on the Sabbath, the
sinner slides softly into promised rest, reclines his head on Jesus'
breast, and proves the Sabbath true. Or do we prove the Sabbath
true? As were those who ultimately
come to rest in the Lord Jesus Christ. I will cause thee, it
says, to ride upon the high places of the earth and feed thee with
the heritage of Jacob thy father. or remember how Jacob became
Israel there at Penuel the prince with God when he wrestled with
the angel he prevailed he would not let the angel go or to know
that blessed heritage of Jacob to be those who are resting in
Jacob's God resting in the Lord Jesus Christ And it all concludes
there at the end of verse 14, for the mouth of the Lord hath
spoken it. May the Lord bless His word to
us tonight. Amen.