The earliest reference to the Sabbath after the days of Moses is found in what David and Samuel ordained respecting the offices of the priests and Levites at the house of God. It is as follows:—
“And other of their brethren, of the sons of the Kohathites, were over the shew-bread, to prepare it every Sabbath.”[202]
It will be observed that this is only an incidental mention of the Sabbath. Such an allusion, occurring after so long a silence, is decisive proof that the Sabbath had not been forgotten or lost during the five centuries in which it had not been mentioned by the sacred historians. After this no direct mention of the Sabbath is found from the days of David to those of Elisha the prophet, a period of about one hundred and fifty years. Perhaps the ninety-second psalm is an exception to this statement, as its title, both in Hebrew and English, declares that it was written for the Sabbath day;[203] and it is not improbable that it was composed by David, the sweet singer of Israel.
The son of the Shunammite woman being dead, she sought the prophet Elisha. Her husband not knowing that the child was dead said to her:—
“Wherefore wilt thou go to him to-day? It is neither new moon, nor Sabbath. And she said, It shall be well.”[204]
It is probable that the Sabbath of the Lord is here intended, as it is thrice used in a like connection.[205] If this be correct, it shows that the Hebrews were accustomed to visit the prophets of God upon that day for divine instruction; a very good commentary upon the words used relative to gathering the manna: “Let no man go out of his place on the seventh day.”[206] Incidental allusion is made to the Sabbath at the accession of Jehoash to the throne of Judah,[207] about B. C. 778. In the reign of Uzziah, the grandson of Jehoash, the prophet Amos, B. C. 787, uses the following language:—
“Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, saying, When will the new moon be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? that we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat?”[208]
These words were spoken more directly concerning the ten tribes, and indicate the sad state of apostasy which soon after resulted in their overthrow as a people. About fifty years after this, at the close of the reign of Ahaz, another allusion to the Sabbath is found.[209] In the days of Hezekiah, about B. C. 712, the prophet Isaiah uses the following language in enforcing the Sabbath:—
“Thus saith the Lord, Keep ye 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. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people; neither let the eunuch say, Behold I am a dry tree. For thus saith the Lord unto the eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my covenant, even unto them will I give in mine house and within my walls, a place and a name better than of sons and of daughters; I will give them an everlasting name that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.”[210]
This prophecy presents several features of peculiar interest. 1. It pertains to a time when the salvation of God is near at hand.[211] 2. It most distinctly shows that the Sabbath is not a Jewish institution; for it pronounces a blessing upon that man without respect of nationality who shall keep the Sabbath; and it then particularizes the son of the stranger, that is, the Gentile,[212] and makes a peculiar promise to him if he will keep the Sabbath. 3. And this prophecy relates to Israel when they are outcasts, that is, when they are in their dispersion, promising to gather them, and others, that is, the Gentiles, with them. Of course the condition of being gathered to God’s holy mountain must be complied with, namely, to love the name of the Lord, to be his servants, and to keep the Sabbath from polluting it. 4. And hence it follows that the Sabbath is not a local institution, susceptible of being observed in the promised land alone, like the annual sabbaths,[213] but one made for mankind and capable of being observed by the outcasts of Israel when scattered in every land under heaven.[214]