Let us turn once again to God's
Word and turn to that portion that we've been considering these
past few weeks at the end of Isaiah 58 in Isaiah chapter 58
and verses 13 and 14. 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. We've been considering
then something of the sanctity of the Sabbath day. A day, of course, clearly set
apart after creation, after the record of that great work of
God in Genesis chapter 1, how in six days He created all things
out of nothing. And then we're told at the beginning
of chapter 2, thus the heavens and the earth were finished and
on the seventh day we're told how God rested and sanctified
and set apart that particular day. The very idea then of a
Sabbath is clearly a creation ordinance but then subsequently
we see how it is very solemnly set apart by the Holy Lord of
God for part of the Ten Commandments that God gave to the children
of Israel there in Exodus chapter 20. And the commandments, as
we've seen, are also then repeated in Deuteronomy chapter 5, some
40 years later when the children of Israel are on the borders
of the promised land and about to enter into the possession
of that that God had promised to Abraham and Isaac and Jacob. They are reminded of that covenant
that God had made with them at Sinai. So there's a repetition
of the Ten Commandments and the fourth commandment is that that
speaks of the sanctity of the seventh day. Set apart then at
creation set apart by the law of God but also we said it is
set apart it is sanctified for that great work of redemption
and this is what we were considering most particularly last time we
have that repetition of the law in Deuteronomy chapter 5 there
is a difference in that there is that that is added to what
was said back in Exodus chapter 20. It is 1 Timothy 5 and verse
15. And 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 thy God commanded thee to keep the Sabbath day.
Thou art to keep it not only with regards to God's works of
creation, but they are to remember that great deliverance that God
had given them when he brought them out from the cruel bondage
that they'd experienced or were experiencing there in Egypt. And so it set apart and sanctified
in connection with God's great work of redemption. Redemption from Egypt here in
the book of Isaiah in chapter 43. that we read, I gave Egypt
for thy ransom. Not only deliverance from Egypt,
but they're also reminded that God is the one who restores them
or will restore them from captivity in Babylon. And isn't that the
context that we have here at the end of this particular chapter
in Isaiah? Verse 12, it says, they that
shall be of thee shall build the old waste places, they shall
raise up the foundations of many generations, and they shall be
called the repairer of the breach, the restorer of paths to dwell
in, and then, if they turn away thy foot from the Sabbath, and
so forth. And the context is speaking of the fact that they're
going to be brought again out of Babylon and Jerusalem is going
to be restored. There will be the rebuilding
of the walls of Jerusalem. There will be the rebuilding
of the Temple of the Lord. And Isaiah himself is speaking
prophetically. He lives about a hundred years
before the exile. It would be there for some 170
years after he had spoken these words that they had their fulfillment
when Jerusalem was rebuilt. And the temple, as some of us
were reminded yesterday, spoken of there in the book of the prophet
Zechariah, the great work of Zerubbabel. who was to lay the
foundation and to raise the headstone thereof with cries of grace,
grace unto it. There would be a restoring then. And Isaiah speaks of these things
several times here in this book. The restoration of the Jews from
the Babylonian exile and how that is connected with the Sabbath
day. We turn back to chapter 55 and
verse 12, it says, He shall go out with joy and be led forth
with peace. The mountains and the hills shall
break forth before you into singing. All the trees of the field shall
clap their hands. All this is an coming out of
exile. Instead of the thorn shall come up the fir tree. 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. Instead of being a waste and
a desolate place, Jerusalem now will be peopled again. Verse
1 of chapter 56, I said to the Lord, keep your judgment and
do justice, for my salvation is near to come. and my righteousness
to be revealed, these things will burn. God will restore his
people. 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." The keeping of the Sabbath then, again, is associated
there with that restoration from the Babylonian captivity. Redemption from Egypt is to be
remembered, but also they would in due course be remembering
another great deliverance, or they will be brought again into
the land. And what is the promise that
we have here in the text that we're considering at this time?
Why he speaks of the heritage of Jacob. Verse 14, I will cause
you to ride upon the high places of the earth and feed thee with
the heritage of Jacob thy father. This was the promise that had
been given that was to be fulfilled when we have that reference to
it in the song of Moses back in the 32nd chapter of the book
of Deuteronomy and the language that we have there is the same
that is being taken up here by the prophets in Deuteronomy 32
and verse 13 speaking of of Jeshurun or Jacob he made him ride on
the high places of the earth that he might eat the increase
of the fields And he made him to suck honey out of the rock,
and oil out of the flinty rock. Oh, that pleasant land, that
land flowing with milk and honey, that promised land. This is the
promise that God had given to Abraham, and to Isaac, and to
Jacob. And here it is being renewed,
if they will, but observe the Lord's Sabbath. He will cause
that they ride upon the high places of the earth. He will
feed them with the heritage of Jacob their father. For the mouth
of the Lord hath spoken it." Or there would be a restoration. restored as they kept the Sabbaths,
so they would remember what God had done, not only bringing them
forth from Egypt, but returning them out of Babylonian exile. But then, all of this of course
points ultimately to that great redeeming work of the Lord Jesus
Christ, These things are all typical. We know that. We have
the authority, as you are aware, I'm sure, of the Scriptures of
the New Testament to say that these things speak to us of the
Lord Jesus Christ, language of the Apostle, when he writes in
his first epistle to the Corinthians. Moreover, brethren, he says in
chapter 10, I would not that ye should be ignorant, that all
our fathers were under the cloud, and all passed through the sea,
and were all baptized unto 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 he goes on, verse 6, Now
these things were our examples, or as the Margin said, these
things were our types. Again at verse 11, all these
things happened unto them for ensamples. Again the word is
types or figures. All these things happened unto
them for ensamples and they are written for our admonition upon
whom the ends of the world are come. Gospel Day, the ends of
the world, all of these things written concerning God's ancient
people, a typical nation of Israel, all are written for our admonition. They're all wonderful types of
the Lord Jesus Christ. But to discern Christ, there
are we not in the deliverance out of the bondage that was Egypt. Even Christ, our Passover, is
sacrificed for us. And so the thought of this day,
the Sabbath day, a day set apart, clearly set apart at the creation,
furthermore set apart by the Holy Lord of God, but then also
it has this association with God's redeeming works, be it
deliverance from Egypt, be it restoration from Babylon, but
ultimately that great redeeming work of the Lord Jesus Christ. And how Christ, as he comes,
tells the Jews, and particularly those legalistic and self-righteous
Pharisees, that he is the one that is the Lord, Lord of the
Sabbath day. The Sabbath was made for man,
he says, not man for the Sabbath. Therefore the Son of Man is Lord
also of the Sabbath. What does he mean he's not come
to abolish the day? but he is that one who will show
the real significance of the day, how it is meant to serve
man's best interest. It was made for man, it was made
for the good of man. It's a manifestation of the goodness
of God, the care that God has for his creature. And what is
man's best interest? Well, as a sinner, surely we
recognize that the best interest of man is that great salvation
that was wrought by the Lord Jesus Christ. When we think of
the Old Testament and the manner in which the Jews were to observe
the day, they clearly kept the seventh day. They kept the Sabbath
that God had appointed there at the very beginning. They remembered
how God had ended all the work of creation and then he rested
on the seventh day from all the work and he sanctified the day,
he set the day apart as a day of rest but when we come to the
New Testament and we see the Lord Jesus who himself is the
Lord of the Sabbath why in the New Testament we see a far greater
work that God has accomplished God manifest in the flesh the
Lord Jesus Christ he is that one who has come to to finish
the transgression he says in his great high priestly prayer
I have finished the work that thou gavest me to do for he had
accomplished all that he had undertaken in the eternal covenant
upon the cross he utters that word of triumph it is finished
and he bows his head and he yields up the ghost commends his spirit
into the hands of his God that's real human nature, body and soul
he experiences death as he commends his spirit, his soul into the
hands of God No man could take his life. He had power, he had
authority to lay that life down, and so he did. And he had power
and authority to take it again, and so he did on the third day. But it was a finished work. It
was a finished work. And so when we keep the first
day of the week, As our Sabbath day, we are remembering that
finished work of our Lord Jesus Christ. He has finished the transgression. He has made an end of sin. He
has made reconciliation for your iniquity. He has brought in everlasting
righteousness. Do we not see how the Lord owns
the day? In the portion that we read,
John's account, of the resurrection of the Lord Jesus Christ, there
in the 20th chapter of his Gospel, we see the Lord Jesus honoring
the day, the first day of the week. It is the day of his resurrection
from the dead. And what do we read? He appears
to Mary Magdalene, he appears to Peter and John. And then we're told, verse 19,
then the same day at evening, being the first day of the week,
when the doors were shut, where the disciples were assembled
for fear of the Jews, came Jesus and stood in the midst and said
unto them, Peace be unto you. He honours the day himself by
these appearances. And then a week later, after
eight days, we're told in verse 26, it was the following first
day of the week, After eight days again his disciples
were within and Thomas with them. Then came Jesus, the doors being
shut, and stood in the midst and said, Peace be unto you. Now the Lord Jesus owns the day,
honors the day. And so not surprisingly we see
in the Acts how the disciples of the Lord met on that day.
In Acts 20 verse 7, upon the first day of the week. When the
disciples would come together to break bread, we read of Paul
preaching. They observed the day, it was
their special day, it was their Sabbath day. And again in the
last book of Scripture, the opening chapter of the Revelation, we
see John was in the Spirit on the Lord's Day. This is that
day that has been set apart, the day that we seek to observe. What I want us to do this morning
is to consider something of the significance of the Sabbath day,
the significance of the Sabbath day, its significance to believers
but also its significance to unbelievers. Just this twofold
division then with regards to what we want to say concerning
this day in the light of this particular text of Scripture.
First of all, the significance of the Sabbath to the believer.
Now, some who profess themselves to be Christians like to say,
oh, well, every day is the Lord's Day. Often it's said by those
who have a low view of the Sabbath day. They say, well I treat every
day as the Lord's day. Now there is an element of truth
in that of course. Because there is a sense in which
we should be desirous of serving God all the days of our lives
if we're Christians. Are we not exhorted to this? The Apostle speaks of the importance
of us redeeming the time, because the days are evil. We live in
a world that is fallen, a sinful world, wickedness abounding.
We're not to waste our time, we're to redeem our time, we're
to buy up our time, to make proper use of it. We're to be those
who desire that we might be always serving the Lord. And we see
how Paul, in those practical parts of his epistles, from time
and again, encouraged those believers with regards to the way in which
they are to conduct themselves. For example, in Colossians chapter
3, and there, Colossians chapter 3 and verse
23, he says, "...and whatsoever ye
do, Do it heartily as to the Lord, and not unto men, knowing
that of the Lord ye shall receive the reward of the inheritance.
For ye serve the Lord Christ, and to serve the Lord Jesus Christ,
whatsoever ye do, we are to do it all for him, and for the honor
and glory of his name, whether therefore ye eat or drink, or
whatsoever ye do. Do all to the glory of God, he
says when he writes to the Corinthians. There is that sense then in which
we are to treat every day as a day of the Lord, a day to serve
the Lord. However, and we have to mark
this, it is clear from scripture that every day is not the same. The Lord God himself has said,
remember the Sabbath day, to keep it holy, God himself. has set apart a day, and he's
done it in a remarkable way, as I sought to remind you just
now in that summary of something of the things that we've been
saying, how he has set it apart in creation. He has underlined
that by setting it apart by his Holy Lord, it's one of the commandments
of God, and he has set it apart in connection with his great
works of redemption. Every day is not the same. And I was very struck by this
remark by Professor John Murray. He says, it is not piety to be
wiser than God. It is impiety of the darkest
hue. Those who say every day is the
same, every day is the Lord's day, they are setting themselves
up as being wiser than God. That's not piety. That's what
Professor Murray is saying, that's not piety. God has set a day
apart. If we are truly pious, we will
recognize that, and we will honor what God himself has appointed. And what do we read here in the
text? Verse 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." What is he saying? He's saying, do not trample the
day underfoot. Turn away thy foot from the Sabbath,
from doing thy pleasure. Don't trample God's ordinance
underfoot. Don't desecrate the day. All
we see constantly of the day is desecrated in this world,
in our own lifetimes. We've seen so much brought in
that was unknown when we were children. It's hard to imagine.
But I remember as a boy, being interested in sport, for example,
and football in particular, I was aware that the Football Association
in England did not recognize any Sunday football. Now that
didn't mean there wasn't football on Sundays, there were footballs
on Sundays, there were Sunday leagues and so forth. But they
were not recognized by the Football Association at all. And of course, you're probably
aware that so many of the professional teams, if you know anything about
their roots, they often were teams that were started by young
men who were professed Christians. They had connections with churches
so often. And we've lived now to see how
that so much sport is played on Sunday. The day is increasingly
desecrated. Now there's a negative aspect
here in the words of our text. Look at what it says at the end
of verse 13. Not doing thine own ways. 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." Now what's the significance
of that? Surely this expression refers
to the regular course of our lives. There are things that
we have to attend to from day to day as we live our lives. There are things that are good
and useful and honorable. It's the normal course of our
life. But we are to treat this day as something different. It's a different day to us. The
way in which we conduct ourselves, the things that we do. We turn
away from our normal routines. We see the day as a special day.
It goes on to say here, nor finding thine own pleasure, nor finding
thine own pleasure. What is the day? Now, so often
it is simply for men and women a day of pleasure, a day of recreation. And there are those who say,
oh, well, it's good, you see, it's good to have sport, that's recreation.
That helps, you see, people don't have to do their normal routine,
they don't have to work, but they can enjoy themselves, they
can have their recreation on the day, they can have their
amusement. isn't the day a day for amusement but think of what
that means the very word amusement it's an interesting word when
we examine it and look a little at its etymology it's clearly
based on the verb to muse and what is it to muse? well it's
to ponder and to think and to reflect to be serious and considering
matters but of course it's got the eye at the front of it which
is a negative amusement is you don't think you don't ponder
that's the basic meaning of the word and that's the way people
are they don't want to think about anything all they want
to do is imagine that they're going to be enjoying themselves
and how solemn is God's word How solemn is God's Word, not
doing thine own ways, nor finding thine own pleasure, not just
amusing yourself, not treating the day for yourself. It's made
for man, yes, but it's made for man's higher interest, for man's
better ends. It's associated with salvation,
the great work of salvation, ultimately, is what this day
reminds us of, the finished work of the Lord Jesus Christ. We're
not to treat it then as a day of entertainment, a day of amusement,
nor speaking thine own words, it says. Nor speaking thine own
words. How much time can be taken up
with just idle talk, idle chatter, socializing? We're not to be
guilty of these things. Look at what it says previously
in verse 9. Take away from the midst of thee speaking vanities. Are we not to be those who would
speak vain things? The Lord Jesus very solemnly
says, Every idle word that men speak they shall give account
thereof in the last day. Idle words. Oh, let us not fill
this day with idle, useless conversation. That's a great promise, is it
not, that we have at the end of the Old Testament in the book
of the prophet Malachi. You know the words there in Malachi
chapter 3 concerning the God-fearers. Then they that feared 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 feared the Lord and that thought upon his name. 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 spareth his own son,
but serveth him. Will we not, you see, to speak
our own words? If we are those who are truly
fearers of God, we'll sing upon his name. That will be the subject
matter of our conversation. all these better things, these
great things of the gospel of the grace of God here we have
these negatives then we have to recognize that and why negatives? because as is so often the case
with the Lord of God it has to be expressed in negative terms
because we are sinful and we are prone to every evil and God
has to call us away from these things and so we have it in the
words of the text not doing thine own ways, nor finding thine
own pleasure, nor speaking thine own words. Negative, negative,
negative. Don't do this. Don't do this. Don't do this, says the Lord
God. But there's not only the negative aspect to what's set
before us here concerning the day, but there is also a positive
aspect. How God's Word, you see, is so
balanced. We're not to avoid the negative,
but we're also to recognize that there is a positive ring to what
God says to us. He doesn't just deal with his
people in terms of the rod. He does also encourage, he uses
the characters we saw. And that's the way God comes
to us in the gospel, is it not? Oh, he comes with gracious words,
gracious promises. There's a positive aspect. We're
not to do nothing at all. There's a danger of just doing
nothing when he says, not, not, not. And the danger is that we
become lazy and we indulge in just an idleness, an idle rest.
In fact, where we have the negatives, we're in danger sometimes of
just becoming legalistic. It's just a question of, well,
you don't do that, and you don't do this, and you don't do the
other. It's a legality. We're all wedded by nature, are
we not, to a covenant of works. striking is it not men are wedded
I believe to that covenant of works and we see it even when men are
awakened we see it do we not even on the day of Pentecost
when those three thousand are brought under conviction of sin
what do they say men and brethren what shall we do? what shall we do? they want to
do something and what does Peter say? believe on the Lord Jesus
Christ and they shall be saved. In a sense, believing is not
doing, is it? Recognition that it's all done. Men, you see,
want to do things. We're legalists in our fallen
nature. And so, we like it when it's,
don't do this, and don't do that, and don't do the other. And we
can so easily think, oh well, we're better than others because
we don't do the things that they do. Look at the way this book of
the prophets begins. In the opening chapter, God charges
them with formal worship. And I thought that all was well
because I observed the services of the temple. All would be well. We have it in Jeremiah, the temple
of the Lord, the temple of the Lord, the temple of the Lord,
we're fine. Oh, we've got the temple, we observe the ordinances
of the temple, we're never going to be taken into exile, it's
the same here. In Isaiah chapter 1 verse 12, when you come to
appear before me, ask God who hath required this at your hand
to tread my courts. Bring no more vain oblations,
incenses and abomination unto me, the new moons and sabbaths,
the calling of assemblies I cannot away with. It is iniquity, even
the solemn meeting. your new moons and your appointed
feasts my soul hateth they are a trouble unto me I am weary
to bear them and when ye spread forth your hands I will hide
my nose from you yea when ye make many prayers I will not
hear your hands are full of blood all we need to be aware of the
danger of that legal spirit God hates it God hates it. Not to imagine that we're better
than others because we don't do certain things. What does
it say here? Call the Sabbath a delight. The holy of the Lord, honourable,
and shalt honour him. Again at verse 14, then shalt
thou delight thyself in the Lord. All these are positive statements,
are they not? that positive things and we have
this repetition this emphasis upon honoring God and delighting
ourselves in God this is man's chief end, is it not? to enjoy
God in the language of the shorter catechism to enjoy God and in enjoying God to glorify
God This is what God's people are
to be concerned about in a proper keeping of the day. We're told
in Hebrews chapter 4, "...there remaineth therefore a rest to
the people of God." And we've referred to it before, the significant
marginal reading in that ninth verse of Hebrews 4, where the
margin indicates that the original literally as the sort of keeping
of a Sabbath. There remaineth therefore a keeping
of a Sabbath to the people of God. That's the New Testament. There's
a Sabbath to be kept. In his great work, his great
commentary on the epistle to the Hebrews, the Puritan that
Dr. Owen makes a great deal of that
marginal rendering in contending for the keeping of a Sabbath. How do we keep it? But he goes
on to say, does the apostle there in Hebrews 4, let us labor therefore
to enter into that rest. It's a day of rest and yet there's
a laboring, a laboring to enter into that rest. What is that
laboring? It's spiritual exercise. It's
exercising our minds. It's reading the Word of God.
It's thinking upon the Word of God. It's meditation in the truths
of God's Word. Is it the way we're to keep the
day? We are to desire that we might know something of the Lord
God Himself, that we might discover something more of Him and His
gracious ways. Or do we seek to spend time not
only in the service but when we're in our own homes? No, you
know, there's much to be done still even on such a day as this
but surely we should be those who desire to be redeeming the
time, making the fullest possible use that we can of such a day.
Oh, it is such a day of blessing, is it not, for the people of
God? It's not just these negatives.
No, it's honoring God. Call the Sabbath a delight, the
holy of the Lord honorable, and shalt honor him. Delight thyself
in the Lord, he says, and I will cause you to ride upon the high
places of the earth and feed them with the heritage of Jacob. Or to know something of that
blessed heritage of Jacob who became Israel. To be those who
are true Israelites, princes with God. those who are guileless,
those who have such a love for the Lord and His Word and His
dying, that we delight ourselves. There's a significance, then,
I say here, for those who are believers. Let me also just say
something with regards to the significance of the Sabbath to
unbelievers. Creation, as we've said and sought
to emphasize, is a, sorry, the Sabbath as we sought to emphasize,
is a creation ordinance. That means it belongs to all
creatures. It belongs to all, not just to
believers. And it's useful to all. It's
useful to the believer, it's useful to the unbeliever. How
is it useful to the unbeliever? Well, it's useful, in this sense,
for the conviction of sinners, is it not? We have it as the fourth commandment. It's part of that holy law of
God. Remember what Paul says concerning
the law of God. We know that whatever the law
saith, it saith to them who are under the law, that every mouth
may be stopped, nor the world become guilty before God. For by the deeds of the law shall
no flesh be justified in his sight, for by the law is the
knowledge of sin. There is the law, there is the
lawful use of that law of God. To convince the sinner of his
sin. And the Sabbath is part of it.
John says much the same as Paul, does he not? Whosoever committeth
sin transgresseth also the law, for sin is the transgression
of the law. And how that law, you see, can
be applied to the sinner, to Sabbath breakers. You read Bunyan's
Grace abounding and see how that dear man was brought under terrible
conviction of sin because of his Sabbath breaking. because
of his Sabbath-breaking how God's law was brought home to his heart
and he was convinced that he was a transgressor a transgressor
of God's holy law here is that then that is useful to the unbeliever,
useful to the sinner to show him his sin but it's not only
useful for the conviction of the sinner isn't the Sabbath
also useful when he comes to the great truth of the sinner's
conversion, because the Sabbath does point us, ultimately, to
the Lord Jesus Christ Himself. It directs us to Him, it directs
us to that great salvation that the Lord Jesus Christ has accomplished. This is what Gadsby says in his
hymn on the Sabbath day. We sang it just the other week. The Sabbath was a day of rest,
the day the Lord Jehovah blessed, a lively type of Christ. Oh, it's Christ, you see. What
we said at the beginning, when we see the Sabbath in connection
with redeeming work, be it redemption out of Egypt, be it restoration
from Babylon, all ultimately pointing forward to the great
work of redemption that Christ has accomplished. It's all the
time. Again, as with William Gadsby, so also with Joseph Hart,
when he writes on the Sabbath day, what does he say? 3-5-8,
concerning those who come to faith, he speaks about how they
slide softly into promised rest. Recline the head on Jesus' rest
and prove the Sabbath true. That's how we keep the day. when
with those who are resting, and resting only in the Lord Jesus
Christ, again he's brought out there in Hebrews chapter 4, he
that is entered into his rest, he also hath seized from his
own works as God did from him. There is a cessation of all work,
here is that for the sin of him, the cessation of work, to turn
from sinful works, isn't that What repentance is? That fundamental
change of mind. The basic meaning of the word
repent as we have it in the New Testament, a change of mind,
but such a fundamental change. A man's life turned about, turned
upside down, turned inside out. Such a glorious change. Turning
from sins. that's repentance but also turning
from every work, turning from good works isn't that right?
turning from all that we are and turning and looking only
to the Lord Jesus Christ cease from your own works bad and good
and wash your garments in my blood that's what the day directs
us to even to be such as our trusting for salvation in the
Lord Jesus Christ. This is how we honour Him. Or
we call the Sabbath a delight. The holy of the Lord, honourable. And shalt honour Him. 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. There's the promise of the Gospel. or to know that we have a share
in that glorious inheritance of Jacob to be those who are
the true seed of Jacob the Israel of God and then we have this
at the end of the verse the mouth of the Lord hath spoken it it
is the word of God and he is not a man that he should lie
nor the son of man that he should repent hath he said it shall
he not do it hath he spoken it or shall he not make it good?
Or the Lord make it good then in your souls and in my soul
today for his name's sake. Amen.