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Then shalt thou delight thyself - If all fasts and religious observances be carried on in the spirit and manner recommended above, God's blessing will attend every ordinance. But in public fasts, prescribed not in the Book of God, but by the rulers of nations in general (very unfit persons) care should be taken that the cause is good, and that God's blessing may be safely implored in it.

France has lately fasted and prayed that they might be able to subjugate Spain, restore and establish the horrible inquisition, and utterly destroy all the liberties of the people! Is this such a fast as God hath chosen? - a.d. 1823.

Then shalt thou delight thyself in the Lord - That is, as a consequence of properly observing the Sabbath, thou shalt find pleasure in Yahweh. It will be a pleasure to draw near to him, and you shall no longer be left to barren ordinances and to unanswered prayers. The delight or pleasure which God‘s people have in him is a direct and necessary consequence of the proper observance of the Sabbath. It is on that day set apart by his own authority, for his own service, that he chooses to meet with his people, and to commune with them and bless them; and no one ever properly observed the Sabbath who did not find, as a consequence, that he had augmented pleasure in the existence, the character, and the service of Yahweh. Compare Job 22:21-26, where the principle stated here - that the observance of the law of God will lead to happiness in the Almighty - is beautifully illustrated (see also Psalm 37:4).

And I will cause thee to ride upon the high places of the earth - A phrase like this occurs in Deuteronomy 32:13: ‹He made him ride on the high places of the earth, that he might eat the increase of fields.‘ In Habakkuk 3:19, the phrase also occurs: ‹He will make my feet like hinds‘ feet, and he will make me to walk upon mine high places.‘ So also Psalm 18:33: ‹He maketh my feet like hinds‘ feet, and setteth me upon my high places.‘ In Amos 4:13, it is applied to God: ‹He maketh the morning darkness, and treadeth upon the high places of the earth.‘ Kimchi, Calvin, and Grotius suppose that the idea here is, that God would restore the exiled Jews to their own land - a land of mountains and elevated places, more lofty than the surrounding regions. Vitringa says that the phrase is taken from a conqueror, who on his horse or in his chariot, occupies mountains, hills, towers, and monuments, and subjects them to himself. Rosenmuller supposes it means, ‹I will place you in lofty and inaccessible places, where you will be safe from all your enemies.‘ Gesenius also supposes that the word ‹high places‘ here means fastnesses or strongholds, and that to walk over those strongholds, or to ride over them, is equivalent to possessing them, and that he who has possession of the fastnesses has possession of the whole country (see his Lexicon on the word במה bâmâh No. 2). I give these views of the most distinguished commentators on the passage, not being able to determine satisfactorily to myself what is the true signification. Neither of the above expositions seems to me to be entirely free from difficulty. The general idea of prosperity and security is undoubtedly the main thing intended; but what is the specific sense couched under the phrase ‹to ride on the high places of the earth,‘ does not seem to me to be sufficiently explained.

And feed thee with the heritage of Jacob thy father - That is, thou shalt possess the land promised to Jacob as an inheritance.

For the mouth of the Lord hath spoken it - This formula often occurs when an important promise is made, and it is regarded as ample security for the fulfillment that Yahweh has promised it. What more ample security can be required, or conceived, than the promise of the eternal God?

Remarks on Isaiah 58:1-14

I. From Isaiah 58:1-6, and the exposition given of these verses, particularly Isaiah 58:6, we may make the following remarks respecting slavery.

1. That the prophets felt themselves at entire liberty to animadvert on slavery as an evil. They did not feel themselves restrained from doing it by the fact that slavery was sustained by law, or by the plea that it was a civil institution, and that the ministers of religion had nothing to do with it. The holy men who were sent by God as his ambassadors, did not suppose that, in lifting up the voice against this institution, they were doing anything contrary to what fairly came within their notice as religious teachers, nor did they regard it as, in such a sense, a civil institution that they were not to advert to it.

It is often said in our country that slavery is a civil institution; that it pertains solely to political affairs; that the constitution and the laws suppose its existence, and make provision for its perpetuity; that it is not appropriate for the ministers of religion, and for ecclesiastical bodies to intermeddle with it. This plea, however, might have been urged with much more force among the Hebrews. Their constitution was, what ours is not, of divine appointment, and it would have been easy for a friend of slavery to say that the prophets were interfering with what was sanctioned by the laws, and with the arrangements which were made for its perpetuity in the commonwealth. Why would not such an argument have as much weight then as it should be allowed to have now?

2. The prophet Isaiah felt himself at entire liberty to exhort the people to restore their slaves to freedom. He considered that slavery was as proper a subject for him to discuss as any other. He treated it as entirely within his province, and did not hesitate at all to express his views on it as an evil, and to demand that the evil should cease, in order to an acceptable worship of God.

3. He does not speak of it as a good and desirable institution, or as contributing to the welfare of the community. It is, in his view, a hard and oppressive system; a system which should be abandoned if people would render acceptable service to God. There is no apology made for it; no pleading for it as a desirable system; no attempt made to show that it is in accordance with the laws of the land and with the laws of God. It would not be difficult to imagine what would be the emotions of Isaiah if, after he had written this 58th chapter of his prophecies, it should be represented that he was the friend of slavery, or if he were to read some of the vindications of the systems published in this Christian land by ministers of the gospel, and by ecclesiastical bodies, or should hear the sentiments uttered in debate in Synods, Assemblies, Conferences, and Conventions.

4. It may be inferred from the exposition given, that Isaiah did not suppose that slavery was in accordance with the spirit of the Mosaic institutions, or that those institutions were designed to perpetuate it. His treatment of it is just such as would be natural on the supposition that the Mosaic institutions were so made that, while it was for a while tolerated - just as polygamy and divorce were - yet that it was the tendency and design of the Mosaic system ultimately to remove the evil entirely, and to make the Hebrews throughout a free people, and that it was therefore proper for him, as a prophet, to enjoin on them the duty of letting all the oppressed go free. It may be added, that if this was proper in the time of Isaiah, it cannot be less proper under the light of the gospel and in the nineteenth century.

II. From the closing portion of this chapter Isaiah 58:13-14, we may derive the following important inferences respecting the Sabbath:

1. It is to be of perpetual obligation. The whole chapter occurs in the midst of statements that relate to the times of the Messiah. There is no intimation that the Sabbath was to be abolished, but it is fairly implied that its observance was to be attended with most happy results in those future times. At all events, Isaiah regarded it as of binding obligation, and felt that its proper observance was identified with the national welfare.

2. We may see the manner in which the Sabbath is to be observed. In no place in the Bible is there a more full account of the proper mode of keeping that holy day. We are to refrain from ordinary traveling and employments; we are not to engage in doing our own pleasure; we are to regard it with delight, and to esteem it a day worthy to be honored; and we are to show respect to it by not performing our own ordinary works, or pursuing pleasures, or engaging in the common topics of conversation. In this description there occurs nothing of unique Jewish ceremony, and nothing which indicates that it is not to be observed in this manner at all times. Under the gospel, assuredly, it is as proper to celebrate the Sabbath in this way, as it was in the times of Isaiah, and God doubtless intended that it should be perpetually observed in this manner.

3. Important benefits result from the right observance of the Sabbath. In the passage before us, these are said to be, that they who thus observed it would find pleasure in Yahweh, and would be signally prospered and be safe. But those benefits are by no means confined to the Jewish people. It is as true now as it was then, that they who observe the Sabbath in a proper manner find happiness in the Lord - in his existence, perfections, promises, law, and in communion with him - which is to be found nowhere else. Of this fact there are abundant witnesses now in every Christian church, and they will continue to be multiplied in every coming age. And it is as true that the proper observance of the Sabbath contributes to the prosperity and safety of a nation now, as it ever did among the Jewish people. It is not merely from the fact that God promises to bless the people who keep his holy day; though this is of more value to a nation than all its armies and fleets; but it is, that there is in the institution itself much that tends to the welfare and prosperity of a country.

It is a time when worldliness is broken in upon by a periodical season of rest, and when the thoughts are left free to contemplate higher and purer objects. It is a time when more instruction is imparted on moral and religious subjects, than on all the other days of the week put together. The public worship of God tends to enlarge the intellect, and purify the heart. No institution has ever been originated that has contributed so much to elevate the common mind; to diffuse order, peace, neatness, decency among people, and thus to perpetuate and extend all that is valuable in society, as the Sabbath. Anyone may be convinced of this, who will be at the pains to compare a neighborhood, a village, or a city where the Sabbath is not observed with one where it is; and the difference will convince him at once, that society owes more to the Sabbath than to any single institution besides, and that in no way possible can one-seventh portion of the time be so well employed as in the manner contemplated by the Christian day of rest.

4. Society will have seasons of cessation from labor, and when they are not made occasions for the promotion of virtue, they will be for the promotion of vice. Thus among the Romans an annual Saturnalia was granted to all, as a season of relaxation from toil, and even from the restraints of morality, besides many other days of periodical rest from labor. Extensively among pagan nations also, the seventh day of the week, or a seventh portion of the time, has been devoted to such relaxation. Thus, Hesiod says, Ἑβδομον ἱερον ἡμαρ Hebdomon hieron hēmera - The seventh day ‹is holy.‘ Homer and Callimachus give it the same title. Philo says of the seventh any. Ἐόρτη γὰρ ου ̓ μιας πολέως η χώρας ἐστὶν ἀλλὰ τοῦ πακτὸς Heortē gar ou mias poleōs ē chōras estin alla tou pantos - ‹It is a feast, not of one city or one country only, but of all.‘ Josephus (Contra Apion. ii.), says, ‹There is no city, however barbarous, where the custom of observing the seventh day which prevails among the Jews is not also observed.‘ Theophilus of Antioch (ii.), says, ‹Concerning the seventh day, which all people celebrate.‘ Eusebius says, ‹Almost all the philosophers and poets acknowledge the seventh day as holy.‘ See Grotius, De Veritate, i.

It is evident that this custom did not originate by chance, nor was it kept up by chance. It must have been originated by far-spreading tradition, and must have been observed either because the day was esteemed to be holy, or because it was found to be convenient or advantageous to observe such a periodical season of rest. In accordance with this feeling, even the French nation during the Revolution, while they abolished the Christain Sabbath, felt so deeply the necessity of a periodical rest from labor, that they appointed the decade - or one day in ten, to be observed as a day of relaxation and amusement. Whatever, therefore, may have been the origin of the Sabbath, and whatever may be the views which may be entertained of its sacredness, it is now reduced to a moral certainty that people will have a periodical season of cessation from labor. The only question is, In what way shall it be observed? Shall it be devoted to amusement, pleasure, and vice; or shall it be employed in the ways of intelligence, virtue, and religion? It is evident that such a periodical relaxation may be made the occasion of immense good to any community; and it is not less evident that it may be the occasion of extending far the evils of intemperance, profaneness, licentiousness, and crime. It is vain to attempt to blot out wholly the observance of the Christian Sabbath; and since it will and must be observed as a day of cessation from toil, all that remains is for society to avail itself of the advantages which may be derived from its proper observance, and to make it the handmaid of temperance, intelligence, social order, and pure religion.

5. It is deeply, therefore, to be regretted that this sacred institution has been, and is so widely abused in Christian lands. As it is, it is extensively a day of feasting, amusement, dissipation, and revelry. And while its observance is, more decidedly than anything else, the means of perpetuating virtue and religion on earth, it is perhaps not too much to say that it is the occasion of more intemperance, vice, and crime than all the other days of the week put together. This is particularly the case in our large cities and towns. A community cannot be disbanded from the restraints of labor one-seventh part of the time without manifest evil, unless there are salutary checks and restraints. The merchant cannot safely close his counting-room; the clerk and apprentice cannot safely be discharged; the common laborer cannot safely be dismissed from toil, unless there is something that shall be adapted on that day to enlarge the understanding, elevate the morals, and purify the heart. The welfare of the community demands that; and nowhere more than in this country. Who can doubt that a proper observance at the holy Sabbath would contribute to the prosperity of this nation? Who can doubt that the worship of God; the cultivation of the heart; the contemplation of moral and religious truth; and the active duties of benevolence, would contribute more to the welfare of the nation, than to devote the day to idleness, amusement, dissipation, and sin?

6. While the friends of religion, therefore, mourn over the desecration of the Christian Sabbath, let them remember that their example may contribute much to secure a proper observance of that day. On the friends of the Redeemer it devolves to rescue the day from desecration; and by the divine blessing it may be done. The happiness of every Christian is indissolubly connected with the proper observance of the Sabbath. The perpetuity of the true religion, and its extension throughout the earth, is identified with the observance of the Sabbath. And every true friend of God the Saviour, as he values his own peace, and as he prizes the religion which he professes to love, is bound to restrain his foot on the Sabbath; to cease to find his own pleasure, and to speak his own words on that holy day; and to show that the Sabbath is to him a delight, and that he esteems it as a day to be honored and to be loved.

Never Results in Starvation—Never need anyone fear that observance of the true Sabbath will result in starvation. [Isaiah 58:11, 12; Proverbs 7:2; Isaiah 58:14.] These promises are a sufficient answer to all the excuses that man may invent for refusing to keep the Sabbath. Even if, after beginning to keep God's law, it seems impossible to support one's family, let every doubting soul realize that God has promised to care for those who obey His commandments.—Manuscript 116, 1902. Ev 240.1

It Takes Men of Courage—It requires moral courage to take a position to keep the commandments of the Lord. An opposer of the truth once said that it was only weak-minded people, foolish, ignorant persons, who would turn away from the churches to keep the seventh day as the Sabbath. But a minister who had embraced the truth, replied, “If you think it takes weak-minded persons, just try it.” It takes moral courage, firmness, decision, perseverance, and very much prayer to step out on the unpopular side. We are thankful that we can come to Christ as the poor suffering ones came to Christ in the temple.... Ev 240.2

You have not dared to trample under foot the commandments of God, and have stepped out on unpopular truth, let the result be what it may. Will the Saviour ever turn away to leave you to struggle alone? No, never. But He never told His disciples that they should have no trials, no self-denial to endure, no sacrifices to make. The Master was a man of sorrows and acquainted with grief. “Ye know the grace of our Lord Jesus Christ, how that though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” We thank God that in your poverty you can call God your Father. Ev 240.3

God created the world in six days and rested upon the seventh. He sanctified and blessed the seventh day and made it His sacred memorial. “Wherefore,” He declares, “the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant.” Exodus 31:16. Those who do this, keeping all of God's commandments, may claim the promises contained in Isaiah 58:11-14. The instruction given in this chapter is full and decided. Those who refrain from labor on the Sabbath may claim divine comfort and consolation. Shall we not believe God? Shall we not call holy the day which He calls holy? Man should not be ashamed to acknowledge as sacred that which God calls sacred. He should not be ashamed to do that which God has commanded. Obedience will bring him a knowledge of what constitutes true sanctification. MM 215.1

Let there be no robbery of God in tithes and offerings, no desecration of His holy time. Man is not to do his own pleasure on God's holy day. He has six days in which to work at secular business, but God claims the seventh as His own. “In it,” He says, “thou shalt not do any work.” Exodus 20:10. The servant of God will call sacred that which the Lord calls sacred. Thus he will show that he has chosen the Lord as his leader. The Sabbath was made in Eden, when the morning stars sang together and all the sons of God shouted for joy. God has placed it in our charge. Let us keep it pure and holy.—Manuscript 162, 1897. MM 215.2

Business Ties With Sabbathbreakers—There is need of a Sabbath reform among us, who profess to observe God's holy rest day. Some discuss their business matters and lay plans on the Sabbath, and God looks upon this in the same light as though they engaged in the actual transaction of business. Ev 245.1

Others who are well acquainted with the Bible evidences that the seventh day is the Sabbath, enter into partnership with men who have no respect for God's holy day. A Sabbathkeeper cannot allow men in his employ, paid by his money, to work on the Sabbath. If, for the sake of gain, he allows the business in which he has an interest to be carried on on the Sabbath by his unbelieving partner, he is equally guilty with the unbeliever; and it is his duty to dissolve the relation, however much he may lose by so doing. Men may think they cannot afford to obey God, but they cannot afford to disobey Him. Those who are careless in their observance of the Sabbath will suffer great loss.—The Review and Herald, March 18, 1884. Ev 245.2

One Kind of Employment for Sabbathkeepers—We find here the best class of people to work for. And for many of them it would not be difficult to keep the Sabbath. _____is a place where a great deal of poultry raising is done. With almost every dwelling house on the outskirts of the city poultry yards are connected. The houses are not built in terraces, but stand apart from one another, often surrounded by several acres of land. Poultry of all kinds is raised, and the eggs find a ready market in _____ and _____, and are taken to the city by boat. Ev 245.3

Truly Converted Will Work for Others—Divine grace in the newly converted soul is progressive. It gives an increase of grace, which is received, not to be hidden under a bushel, but to be imparted, that others may be benefited. He who is truly converted will work to save others who are in darkness. One truly converted soul will reach out in faith to save another and still another. Those who do this are God's agencies, His sons and daughters. They are a part of His great firm, and their work is to help to repair the breach which Satan and his agencies have made in the law of God by trampling underfoot the genuine Sabbath, and putting in its place a spurious rest day.—Letter 29, 1900. Ev 355.1

Why Some New Believers Do Not Advance—Humble, simplehearted, trusting souls may do a work which will cause rejoicing in heaven among the angels of God. Their work at home, in their neighborhood, and in the church will be in its results as far-reaching as eternity. It is because this work is not done that the experience of young converts never reaches beyond the ABC in divine things. They are always babes, always needing to be fed upon milk, and never able to partake of true gospel meat.—Letter 61, 1895. Ev 355.2

Confirmed in the Faith by Service—When souls are converted, set them to work at once. And as they labor according to their ability, they will grow stronger. It is by meeting opposing influences that we become confirmed in the faith. As the light shines into their hearts, let them diffuse its rays. Teach the newly converted that they are to enter into fellowship with Christ, to be His witnesses, and to make Him known unto the world. Ev 355.3