THE OLD TESTAMENT TEACHING CONCERNING THE SABBATH
It is not my intention to present a complete, much less a detailed, discussion of the Old Testament materials concerning the Sabbath. In the symposium referred to in previous articles, I have endeavoured to present a fuller discussion of this material. Now I intend to include only a number of the main points discussed in the symposium article.
Basic underlying considerations
The unity of the Biblical message is a basic and necessary consideration to insure a proper understanding of the Scriptural teaching concerning the Sabbath. This point must be emphasized because of the contemporary emphasis on the complete and final revelation of God in Jesus Christ. A corollary of this emphasis which is added by various scholars, is to relegate the Old Testament to an inferior position in relation to the New Testament.
A proper Scriptural conception of revelation is also fundamental for a clear understanding of the Old Testament givens concerning the Sabbath. The form critical approach to the Old Testament can be employed to reinterpret the Old Testament passages as has been demonstrated by the Rev. J. H. Musters in his book “Op Zoek naar de Ooorsprong van de Sabbat.” He has posited the view that the ancient religious people gave rise to the idea of keeping a special day for religions purposes.
Important Terms, Distinctions and Concepts
Three terms are found, employed in various ways, in passages that deal with man’s relationship to God in the context of time and worship. The term sabbath appears in various forms in 35 passages. The root term has a wide range of meanings, e.g., repose, make to cease, celebrate, suffer want, make quiet. The verb has a wide range of subjects: God, man, nation, seasons, etc.; objects of the verb are even more numerous: war, manna, season’s work, mirth, land, business, etc. There is no agreement as to the basic meaning of the term. Most scholars are agreed the term does not mean to rest; the term nu’ach conveys that idea. The weight of opinion favours the basic meaning of sabbath to be the idea of cease, stop. take a break. When the term is used in relation to the sabbath day it means to keep or celebrate the day on which there is a ceasing.
The term seven (shibi’i) definitely does not mean the same as sabbath. As one of the Biblical numerals it morc than any other indicates completeness. wholeness, inclusive totality.
We must realize that God called for man to worship him at stated intervals—on feast days and the sabbath. These were to be stated times for specific acts of worship. It must not be forgotten that God required the entire life of the Old Testament believers, as well as of the New Testament people, to be a whole life of worship and service. For three appointed feast days. determined by a system of reckoning governed by the moon’s cycles, we find various prescriptions for special sacrifices and other acts of worship. These feasts were particularly intended to be times devoted to the Lord in which Israelites expressed their relationship to God with high notes of gratitude and joy. The fact that cessation from labour, the term sabbath, and the number seven play a role in these festal worship times point to a certain relationship these had to the weekly sabbath, In fact, it must be dearly understood that these feasts were also called sabbaths. Though the weekly sabbath had certain basic similarities with the feast days, the differences are fundamental and place the sabbath in a separate and distinct category. E.g., the sabbath was not determined by the lunar or solar systems. It was a regularly recurring day irrespective of any other circumstances. It always took precedence over feast days when the two coincided. It was not necessarily a day for sacrifices. Rather it was a day of and for God. It was a day for man to worship his God. It was a day for joy, gladness, mirth in the setting of spiritual fellowship. It was particularly God’s sabbath day—Cf. “My sabbath.”
This specific sabbath did not have its origin in heathen religious settings. G. Mendenhall has said that there is long prehistory to the sabbath spoken of in the Old Testament. He speaks on the basis of his studies of ancient nations and their customs. True the sabbath day was present long before the Jewish nation existed. But the sabbath days of heathen religions, similar in some respects to Israel’s festal days, differed radically from the sabbath. Hence we cannot find a definite relationship between heathen sabbaths and the Biblical sabbath. If any relationship is discernible the fonner were degenerated versions of the Biblical sabbath, I can agree with Mendenhall’s idea of a long prehistory to the sabbath spoken of in Exodus. I believe the sabbath goes right back to the time of creation. This is what is revealed to us in Genesis 2 and referred to in other passages.
Creation and the Sabbath
The first necessary thing to do is turn to Gen. 2:1–3 and carefully read the passage in as many translations as are available. First of all note particularly (a) that there is an emphasis in the passages on what God had done, i.e., (cf. e.g., RSV) God had finished his work of creation, the totality of it as well as its parts (2:1); (b) that there is strong reference to what was done on the seventh day, namely, there was the completion of the work, the resting of God, the blessing and hallowing of the day; (c) that there is an unusual phrase with which verse 3 ends (which is particularly evident in the Hebrew Bible). We need not be detained by this for the thrust of the phrase is to add emphasis to the fact that God in creating had done his work and had completed it.
Now there are certain points we will have to stress. Detailed exegesis is beyond the scope of this essay. We suggest you turn to the commentaries for this. As we look to Genesis 2:1–3, we read that God finished his work, he completed it. The Hebrew has a rather unusual term which is translated finished; however, this is not an exact translation. Commentaries will inform you of the problems involved. Suffice it to say that when Speiser (Anchor Bible), pp. 7–8, Heidel (work on Babylonian Creation stories), Leupold, p. 102 says it is better to read “God declared finished” on the seventh day they have good reason for it. Thus God did not actually create on the seventh day, he declared his work finished. Thus when we read he rested, we find in the Hebrew that God shabath i.e., he sabbathized, having ceased creating, having declared it finished, God celebrated his completion. He took a Holy Day in which he could and did enjoy that which was good, perfect, whole. We should add here the point Keil (p. 62) stresses, namely, the actual cessation as such was part of the creation order and pattern. Cessation is stressed, not rest in the sense of idleness.
The next point we wish to stress is that God set a pattern in and on time. This is most obviously one of the reasons for the inclusion of this passage in the Bible. nut now we should not become single eyed and stress the number seven as if it were separated from the six. The emphasis here is on the pattern set, six days -one day. The passage here emphasizes, as Buber pointed out, that God is Lord of Time. He set a pattern for it. It is regular. It is part of life. It has a purpose in this created world, particularly in reference to the relationship between God and man, So then, not stressing the number seven literalistically, but taking note of its reference to perfection, completeness, wholeness, in this context God tells us his work of creation is perfected and the time cycle within it is set.
At this point we can state that it is unavoidably before us that there is a pattern or cycle placed by God in and on time for the purpose of regularity and control of time. It is a creation ordinance, But, if this was all the passage stressed, we could be hard pressed to accept a seventh portion of time as set apart by God for worship, during which man is to cease from his creative labours to enable him to worship as he ought. The passage informs us that God set this cycle of time for a definite purpose. We read “so God blessed the seventh day and hallowed it, because on it He rested” (i.e., celebrated his sabbath). This he did in relation to his creative work and created cosmos. He ceased the work as such and established a unique and lasting relationship between it and himself, This seventh day was blessed and sanctified. It was declared a channel, a real potential means of direct contact between God and man. In the term blessed we see the emphasis on what God will do for creation, and in particular, for man, the crown of and responsible agent in creation. Man on his part must realize that God also sanctified, that is, set apart for himself a seventh part of the constantly recurring cycle of time. Man must observe this setting apart. Man is not obligated to consider one day out of seven as such, abstractly, as a holy series of hours. Rather man is obligated to consider time as he, man, has it, as he, man, is involved in it, living in and by time. As man who is a whole personality in the midst of the cosmos he is to consider himself in a definite and particular relationship to God. In short, this is time for man to worship, not in acts of daily work, which he must do six days a week, but now unencumbered even by God glorifying daily labour he must do all he can to have direct fellowship with God. This was time for man to drop his tools and turn away from the garden and animals as far as possible and to enter into personal communion with God.
One more factor should be referred to here. When God finished his creative work, he was finished. The cosmos was completely created. God could and did enter into his Sabbath. Man however, even before his fall, had his mandate to fulfill. Man had not yet entered into this permanent sabbath with God. He had to fulfill his work even as God had done his. Man, in loving obedience was to work, develop the face and power of this cosmos, not in his own strength, but with the help of and in the power constantly received from God. As he worked his six days he drew strength, he worked to the glory and honour of his Maker. And he was to repeatedly enjoy an entrance into God’s sabbath—according to the pattern of the time cycle.
Then tragedy struck. Man broke his relationship with God. This had tragic effects upon man’s daily work, the activities of six days. Even more did it affect that which was expected of him on the seventh day.
As man turned from God, he attempted to break out of the time cycle set for him by God. He tried to avoid God’s face, direct fellowship, worship. The time set for the face to face communion between Cod and man was taken by usurping man for himself.
However, God did not abolish his work He did not alter the time cycle. He did not remove his sabbath. He did not close the door to the worship intended for his holy day of celebration. Man could no longer enter it; sin was the great barrier. Cod was to remove the barrier. Man was to be assured of that. God’s holy day was to continue. God would restore this cosmos, he would recreate man so that man could enter for all time into fellowship and unbroken worship, into God’s eternal rest. As God worked out his plan of recreation he reminded man of the time cycle, he called man to enter regularly into fellowship with him. He invited man to repeatedly have a foretaste of the eternal rest. Thus, the sabbath day, blessed and hallowed, set before man before he sinned, was not removed. It remained a real blessed means for him to increasingly realize what God had in store for recreated, regenerated, justified, sanctified man who is to enter into perfect glory with his Maker.
Thus we see that at the very dawn of history, the day of the Lord, established by a creating God, made an integral aspect of the cosmos as a part of the cycle of time, was given a definite purpose for worship, fellowship and joyous communion.
Before we turn to the law, it may be well to assure ourselves that God has indeed revealed the origin of the sabbath day. Students of history, of religion, of anthropology increasingly agree that a day for the gods was observed from earliest recorded times. They cannot find nor point to the origin of that day. We who accept the Scriptures as God’s revealed infallible record need not search for the origin. It is placed before us.
The Sabbath and the Moral Law
The law is often referred to as the basic reason for observing the Christian sabbath in the New Testament era. This fact has caused considerable confusion and division. The blame for this should not be placed upon the law as such; rather the difficulties arise due to either a misinterpretation of the law, an isolating of the law from the covenants of works and grace and limiting it strictly to the Sinaitic (Mosaic) covenant, and/or an absolutizing of the law in its literal Old Testament presentation.
The purpose for the promulgation of the moral law at Sinai was not to legalize, strictly regulate, to bind and confine the life of the theocratic nation. Its very essence, love, which Moses repeatedly stressed in the book of Deuteronomy is positive proof for that. The law was the gracious aid of God to man. Israel was greatly privileged to have the specific assistance from God.
The form in which the law was given reflects Israel’s historical situation as well as her moral state. A people, having been under tyranny, now suddenly free, had to learn to live as privileged people. Therefore the obligations and responsibilities are stressed. The negative form of most of the commands is also to be explained in part by the historical circumstances as well as by the sinful inclinations of all of mankind.
The commandments were also formulated in terms of Israel’s times. E.g., in the tenth commandment the reference to coveting a wife and house is certainly apropos for today. But for how many million city dwellers as well as modern farmers who have fleets of tractors and trucks, is the reference to the ox and ass, beasts of burden and travel of any specific relevance? Yet, the heart, the intent, the reality of the law is not altered. God’s will remains the same.
The two major problems which the fourth commandment presents to us today are the emphatic references to the seventh day and to the strong prohibition to do any work.
The cycle of time was referred to in terms of six days work -one day worship, following the pattern of the regulation of time as set by God in creation. The recreative work of God was not yet advanced to that stage that the pattern of regulation should set forth the resurrection and Pentecost, the great events signalling in advance the perfection of the recreative work. Israel still had to look forward to the empty tomb and the opened heavens of Pentecost. Israel had only the original creative pattern to follow when going through the cycle of time.
Of importance is the fact that the emphasis in both Exodus 20:8 and Deut. 5: 12 is on the sabbath day, not the seventh. The sabbath is to be remembered and to be properly observed according to God’s will. The holy day, God’s day is to be an intermission in the round of daily activities.
The positive thrust of the fourth commandment is that man must remember and observe that definite pattern God set and use the time for the purposes God himself set forth. That the emphasis should not be on the seventh day as such is especially made clear in the New Testament where we read of men observing the cycle, following the pattern, keeping a day, one of seven for fellowship with God. But they did this on the day that marked the events of triumph in the recreative work of God.
We have yet to refer to the strong negative aspect in this commandment. The emphasis is clearly that man was not to do ally physical labour nor any managing of his daily affairs. He was to free himself from his actual control of his work as well as the participation in it. He was to rest from his labours, free himself from these. They were not to encumber him, be a burden, a problem, an involvement for him. God is referred to anthropomorphically as resting, nu’ach. The term itself does not mean idleness, complete inactivity. It does mean to stop doing something, to become free of it. This can be said, humanly speaking, of God in regard to his creative work.
To what extent was man to rest from his labours? He was not to become idle, do absolutely nothing. Rather, he was to free himself from the routine of his daily labours in all its varied aspects. More, what might pertain to aspects of life on the sabbath day, if they could be tended to in the six days of work they should be. The Lord was emphatic on this point in the early history of the theocratic people. Before the fourth commandment was formally promulgated, the Lord God was instructing his freed people to observe the pattern of regulated time. He helped them very specifically. He withheld manna on the sabbath (Ex. 16). Israel was not to be unduly busy with the problem of food when they were privileged to be disengaged from daily toil and to be busy in their spiritual exercises. Thus the Lord graciously instructed his people in a most practical manner.
As we consult the Old Testamcnt record we can compile an interesting list of duties that were performed as well as activities that were forbidden. Incidentally, we do not read about definite limitation on all travel or helping the sick.
Activities or duties that were performed on the sabbath day were varied (because they are referred to does not necessarily mean they were condoned, but there are no objections recorded either): (a) sacrifices are brought on the sabbath, this involved transport, killing, tending to fire. Num. 28:9, 10; Eze. 46:1-4; (b ) the showbread was changed. This is particularly of interest in view of the prohibition in regard to the gathering of manna; (c) the guards of the palace were on duty and regularly changed. II Kings 11:5–8; (d) people travelled to hear the Word from prophets (II Kings 4:23) and travelled to temple to worship. II Kings 11:5–8; Ezekiel 46:6ff.
A careful study of the application of the fourth commandment will make clear to anyone that there was not a rigid legalistic application of the law. Nor was a trifling with the sabbath overlooked. Ezekiel reminds Israel that their continued breaking of the sabbath while in the wilderness was an act of profanation, Ezekiel 20:13. This sin is set in a category by itself in distinction from other ordinances. In chapter 22:8 we read God’s complaint against exiled Israel: you have despised my holy things and profaned my sabbaths. By the profaning of God’s sabbath Israel profaned God among the nations, Ezekiel states categorically (22:26).
Isaiah is specific as to how Israel in keeping the outward form of the commandment, nevertheless did not meet the spiritual demand of it. Listen to God’s rejection of Israel’s sabbath keeping, of her sacrifices and worship. “When you appear before me, who requires of you this trampling of my courts? Bring no more vain offerings…new moon and sabbath…I cannot endure iniquity and solemn assembly my soul hates, they have become a burden to me. I am weary of bearing them.” Isaiah 1:12–14. Israel’s hands were full of blood. Oppression of the poor, exploitation of the fatherless and widow nullified all external, formal acts of sabbath keeping, sacrificing and assemblies for worship. This passage indicates how deeply God is offended and repulsed by legalism.
We find that God at all times demanded a deeply spiritual approach to the sabbath, the time for worship and joyous fellowship. This was the thrust of the law. To help Israel gain the blessing of this great privilege God insisted that man should imitate him in regard to the cycle of time and the distribution of work. Thus man would realize God’s ideal. The Sign of the Covenant Normally when we read of the signs of the covenant we think of the sacraments. The sabbath never was a sacrament. Yet, it has been more closely related to the covenant than any other of the elements stressed in the decalogue. Furthermore, in Hebrews 3 and 4 the sabbath is related to the great redemptive work of God, particularly the goal and outcome of this work, God’s sabbath rest.
We read in Exodus 31:16, 17 that the sabbath is to be a perpetual covenant (agreement) throughout all generations between God and Israel. When it is stated that it is a sign forever between God and Israel, men have applied this as referring to the Mosaic structure of the eternal covenant. Ezekiel, reviewing Israel’s history reminded the exiles in Babylon that God had spared Israel in the wilderness when she profaned his sabbaths and the hearts of the people went after their idols (20:16,17). The prophet continued the account by referring to the pleas of God that Israel not defile herself, but that she walk in his statutes, observe his ordinances and hallow his sabbath that they might be a sign between him and Israel so “that you may know that I am the Lord your God” (20:18–20).
Beyond a doubt there is a reference to the specific relationship between God and Old Testament Israel. The keeping of the sabbaths was of utmost importance for the maintaining of the proper spiritual relationships. But the relationship referred to in both instances is a deeper and more inclusive relationship than what we would consider the national or even the theocratic governmental relationship to be. The deeply abiding spiritual relationship, which is the heart of the eternal covenant and basic, fundamental to the Mosaic covenant is the dominant element. This is the only possible meaning of the emphatic phrase “I am the Lord your God” (Ezekiel 20:20).
In the covenantal setting of the sabbath creation ordinance and the inclusion of the sabbath in the law, we see the deep and abiding significance of the sabbath, the day of God the Lord; the day set by him for living fellowship with man.
Jeremiah’s words (17:19–27) become clear in this setting. Jeremiah, upon casual reading, seems to suggest work righteousness, specifically, salvation by sabbath keeping. The prophet speaks in terms common to his historical situation but that does not cover up the threat of spiritual destruction amidst national and social upheaval and ruination. Salvation -physical, national, social, spiritual—is said to be dependent upon “keep the sabbath day holy, as I commanded your fathers” (vs. 22), “if you listen to me…keep the sabbath day holy” (vs. 24), then assurances of life, prosperity, deliverances follow. “If you do not listen to me and keep the sabbath day holy…and do work…then I will kindle a fire” (vs. 27), and utter destruction will come.
Jeremiah here simply takes a part for the whole. Jeremiah does not spell out every step that the covenant people must follow to realize the promises of the eternal covenant revealed to Abraham. But, one of the commandments of the moral law is used to refer to the whole covenant way of life. Why does God through Jeremiah thus use the sabbath? Because it is so vitally related to the living bond between God and his people. We trust this has been made clear before. Suffice it now to emphatically stress that Jeremiah could best set forth the positive redeemed life of faith and obedience by referring to the keeping of the day in which sweet fellowship with God was to be repeatedly experienced and enjoyed.
The Sabbath, a Day for Worship
We have stressed the redemptive significance of the sabbath day. In this setting we can readily see why the sabbath was a day of worship. However, we must not forget that the sabbath was intended for worship right from the very beginning of history. It was the time of happy, joyous fellowship. Sin destroyed the fellowship. But God maintained his day for the enjoyment of his created work and as the goal set before fallen man. Man was thus also enabled to continue to enjoy the sabbath. It spoke of recreation as well as creation. It spoke of life, the life of love with God. It spoke of eternal joy and blessed peace.
It is not my intention to present a complete, much less a detailed, discussion of the Old Testament materials concerning the Sabbath. In the symposium referred to in previous articles, I have endeavoured to present a fuller discussion of this material. Now I intend to include only a number of the main points discussed in the symposium article.
Basic underlying considerations
The unity of the Biblical message is a basic and necessary consideration to insure a proper understanding of the Scriptural teaching concerning the Sabbath. This point must be emphasized because of the contemporary emphasis on the complete and final revelation of God in Jesus Christ. A corollary of this emphasis which is added by various scholars, is to relegate the Old Testament to an inferior position in relation to the New Testament.
A proper Scriptural conception of revelation is also fundamental for a clear understanding of the Old Testament givens concerning the Sabbath. The form critical approach to the Old Testament can be employed to reinterpret the Old Testament passages as has been demonstrated by the Rev. J. H. Musters in his book “Op Zoek naar de Ooorsprong van de Sabbat.” He has posited the view that the ancient religious people gave rise to the idea of keeping a special day for religions purposes.
Important Terms, Distinctions and Concepts
Three terms are found, employed in various ways, in passages that deal with man’s relationship to God in the context of time and worship. The term sabbath appears in various forms in 35 passages. The root term has a wide range of meanings, e.g., repose, make to cease, celebrate, suffer want, make quiet. The verb has a wide range of subjects: God, man, nation, seasons, etc.; objects of the verb are even more numerous: war, manna, season’s work, mirth, land, business, etc. There is no agreement as to the basic meaning of the term. Most scholars are agreed the term does not mean to rest; the term nu’ach conveys that idea. The weight of opinion favours the basic meaning of sabbath to be the idea of cease, stop. take a break. When the term is used in relation to the sabbath day it means to keep or celebrate the day on which there is a ceasing.
The term seven (shibi’i) definitely does not mean the same as sabbath. As one of the Biblical numerals it morc than any other indicates completeness. wholeness, inclusive totality.
We must realize that God called for man to worship him at stated intervals—on feast days and the sabbath. These were to be stated times for specific acts of worship. It must not be forgotten that God required the entire life of the Old Testament believers, as well as of the New Testament people, to be a whole life of worship and service. For three appointed feast days. determined by a system of reckoning governed by the moon’s cycles, we find various prescriptions for special sacrifices and other acts of worship. These feasts were particularly intended to be times devoted to the Lord in which Israelites expressed their relationship to God with high notes of gratitude and joy. The fact that cessation from labour, the term sabbath, and the number seven play a role in these festal worship times point to a certain relationship these had to the weekly sabbath, In fact, it must be dearly understood that these feasts were also called sabbaths. Though the weekly sabbath had certain basic similarities with the feast days, the differences are fundamental and place the sabbath in a separate and distinct category. E.g., the sabbath was not determined by the lunar or solar systems. It was a regularly recurring day irrespective of any other circumstances. It always took precedence over feast days when the two coincided. It was not necessarily a day for sacrifices. Rather it was a day of and for God. It was a day for man to worship his God. It was a day for joy, gladness, mirth in the setting of spiritual fellowship. It was particularly God’s sabbath day—Cf. “My sabbath.”
This specific sabbath did not have its origin in heathen religious settings. G. Mendenhall has said that there is long prehistory to the sabbath spoken of in the Old Testament. He speaks on the basis of his studies of ancient nations and their customs. True the sabbath day was present long before the Jewish nation existed. But the sabbath days of heathen religions, similar in some respects to Israel’s festal days, differed radically from the sabbath. Hence we cannot find a definite relationship between heathen sabbaths and the Biblical sabbath. If any relationship is discernible the fonner were degenerated versions of the Biblical sabbath, I can agree with Mendenhall’s idea of a long prehistory to the sabbath spoken of in Exodus. I believe the sabbath goes right back to the time of creation. This is what is revealed to us in Genesis 2 and referred to in other passages.
Creation and the Sabbath
The first necessary thing to do is turn to Gen. 2:1–3 and carefully read the passage in as many translations as are available. First of all note particularly (a) that there is an emphasis in the passages on what God had done, i.e., (cf. e.g., RSV) God had finished his work of creation, the totality of it as well as its parts (2:1); (b) that there is strong reference to what was done on the seventh day, namely, there was the completion of the work, the resting of God, the blessing and hallowing of the day; (c) that there is an unusual phrase with which verse 3 ends (which is particularly evident in the Hebrew Bible). We need not be detained by this for the thrust of the phrase is to add emphasis to the fact that God in creating had done his work and had completed it.
Now there are certain points we will have to stress. Detailed exegesis is beyond the scope of this essay. We suggest you turn to the commentaries for this. As we look to Genesis 2:1–3, we read that God finished his work, he completed it. The Hebrew has a rather unusual term which is translated finished; however, this is not an exact translation. Commentaries will inform you of the problems involved. Suffice it to say that when Speiser (Anchor Bible), pp. 7–8, Heidel (work on Babylonian Creation stories), Leupold, p. 102 says it is better to read “God declared finished” on the seventh day they have good reason for it. Thus God did not actually create on the seventh day, he declared his work finished. Thus when we read he rested, we find in the Hebrew that God shabath i.e., he sabbathized, having ceased creating, having declared it finished, God celebrated his completion. He took a Holy Day in which he could and did enjoy that which was good, perfect, whole. We should add here the point Keil (p. 62) stresses, namely, the actual cessation as such was part of the creation order and pattern. Cessation is stressed, not rest in the sense of idleness.
The next point we wish to stress is that God set a pattern in and on time. This is most obviously one of the reasons for the inclusion of this passage in the Bible. nut now we should not become single eyed and stress the number seven as if it were separated from the six. The emphasis here is on the pattern set, six days -one day. The passage here emphasizes, as Buber pointed out, that God is Lord of Time. He set a pattern for it. It is regular. It is part of life. It has a purpose in this created world, particularly in reference to the relationship between God and man, So then, not stressing the number seven literalistically, but taking note of its reference to perfection, completeness, wholeness, in this context God tells us his work of creation is perfected and the time cycle within it is set.
At this point we can state that it is unavoidably before us that there is a pattern or cycle placed by God in and on time for the purpose of regularity and control of time. It is a creation ordinance, But, if this was all the passage stressed, we could be hard pressed to accept a seventh portion of time as set apart by God for worship, during which man is to cease from his creative labours to enable him to worship as he ought. The passage informs us that God set this cycle of time for a definite purpose. We read “so God blessed the seventh day and hallowed it, because on it He rested” (i.e., celebrated his sabbath). This he did in relation to his creative work and created cosmos. He ceased the work as such and established a unique and lasting relationship between it and himself, This seventh day was blessed and sanctified. It was declared a channel, a real potential means of direct contact between God and man. In the term blessed we see the emphasis on what God will do for creation, and in particular, for man, the crown of and responsible agent in creation. Man on his part must realize that God also sanctified, that is, set apart for himself a seventh part of the constantly recurring cycle of time. Man must observe this setting apart. Man is not obligated to consider one day out of seven as such, abstractly, as a holy series of hours. Rather man is obligated to consider time as he, man, has it, as he, man, is involved in it, living in and by time. As man who is a whole personality in the midst of the cosmos he is to consider himself in a definite and particular relationship to God. In short, this is time for man to worship, not in acts of daily work, which he must do six days a week, but now unencumbered even by God glorifying daily labour he must do all he can to have direct fellowship with God. This was time for man to drop his tools and turn away from the garden and animals as far as possible and to enter into personal communion with God.
One more factor should be referred to here. When God finished his creative work, he was finished. The cosmos was completely created. God could and did enter into his Sabbath. Man however, even before his fall, had his mandate to fulfill. Man had not yet entered into this permanent sabbath with God. He had to fulfill his work even as God had done his. Man, in loving obedience was to work, develop the face and power of this cosmos, not in his own strength, but with the help of and in the power constantly received from God. As he worked his six days he drew strength, he worked to the glory and honour of his Maker. And he was to repeatedly enjoy an entrance into God’s sabbath—according to the pattern of the time cycle.
Then tragedy struck. Man broke his relationship with God. This had tragic effects upon man’s daily work, the activities of six days. Even more did it affect that which was expected of him on the seventh day.
As man turned from God, he attempted to break out of the time cycle set for him by God. He tried to avoid God’s face, direct fellowship, worship. The time set for the face to face communion between Cod and man was taken by usurping man for himself.
However, God did not abolish his work He did not alter the time cycle. He did not remove his sabbath. He did not close the door to the worship intended for his holy day of celebration. Man could no longer enter it; sin was the great barrier. Cod was to remove the barrier. Man was to be assured of that. God’s holy day was to continue. God would restore this cosmos, he would recreate man so that man could enter for all time into fellowship and unbroken worship, into God’s eternal rest. As God worked out his plan of recreation he reminded man of the time cycle, he called man to enter regularly into fellowship with him. He invited man to repeatedly have a foretaste of the eternal rest. Thus, the sabbath day, blessed and hallowed, set before man before he sinned, was not removed. It remained a real blessed means for him to increasingly realize what God had in store for recreated, regenerated, justified, sanctified man who is to enter into perfect glory with his Maker.
Thus we see that at the very dawn of history, the day of the Lord, established by a creating God, made an integral aspect of the cosmos as a part of the cycle of time, was given a definite purpose for worship, fellowship and joyous communion.
Before we turn to the law, it may be well to assure ourselves that God has indeed revealed the origin of the sabbath day. Students of history, of religion, of anthropology increasingly agree that a day for the gods was observed from earliest recorded times. They cannot find nor point to the origin of that day. We who accept the Scriptures as God’s revealed infallible record need not search for the origin. It is placed before us.
The Sabbath and the Moral Law
The law is often referred to as the basic reason for observing the Christian sabbath in the New Testament era. This fact has caused considerable confusion and division. The blame for this should not be placed upon the law as such; rather the difficulties arise due to either a misinterpretation of the law, an isolating of the law from the covenants of works and grace and limiting it strictly to the Sinaitic (Mosaic) covenant, and/or an absolutizing of the law in its literal Old Testament presentation.
The purpose for the promulgation of the moral law at Sinai was not to legalize, strictly regulate, to bind and confine the life of the theocratic nation. Its very essence, love, which Moses repeatedly stressed in the book of Deuteronomy is positive proof for that. The law was the gracious aid of God to man. Israel was greatly privileged to have the specific assistance from God.
The form in which the law was given reflects Israel’s historical situation as well as her moral state. A people, having been under tyranny, now suddenly free, had to learn to live as privileged people. Therefore the obligations and responsibilities are stressed. The negative form of most of the commands is also to be explained in part by the historical circumstances as well as by the sinful inclinations of all of mankind.
The commandments were also formulated in terms of Israel’s times. E.g., in the tenth commandment the reference to coveting a wife and house is certainly apropos for today. But for how many million city dwellers as well as modern farmers who have fleets of tractors and trucks, is the reference to the ox and ass, beasts of burden and travel of any specific relevance? Yet, the heart, the intent, the reality of the law is not altered. God’s will remains the same.
The two major problems which the fourth commandment presents to us today are the emphatic references to the seventh day and to the strong prohibition to do any work.
The cycle of time was referred to in terms of six days work -one day worship, following the pattern of the regulation of time as set by God in creation. The recreative work of God was not yet advanced to that stage that the pattern of regulation should set forth the resurrection and Pentecost, the great events signalling in advance the perfection of the recreative work. Israel still had to look forward to the empty tomb and the opened heavens of Pentecost. Israel had only the original creative pattern to follow when going through the cycle of time.
Of importance is the fact that the emphasis in both Exodus 20:8 and Deut. 5: 12 is on the sabbath day, not the seventh. The sabbath is to be remembered and to be properly observed according to God’s will. The holy day, God’s day is to be an intermission in the round of daily activities.
The positive thrust of the fourth commandment is that man must remember and observe that definite pattern God set and use the time for the purposes God himself set forth. That the emphasis should not be on the seventh day as such is especially made clear in the New Testament where we read of men observing the cycle, following the pattern, keeping a day, one of seven for fellowship with God. But they did this on the day that marked the events of triumph in the recreative work of God.
We have yet to refer to the strong negative aspect in this commandment. The emphasis is clearly that man was not to do ally physical labour nor any managing of his daily affairs. He was to free himself from his actual control of his work as well as the participation in it. He was to rest from his labours, free himself from these. They were not to encumber him, be a burden, a problem, an involvement for him. God is referred to anthropomorphically as resting, nu’ach. The term itself does not mean idleness, complete inactivity. It does mean to stop doing something, to become free of it. This can be said, humanly speaking, of God in regard to his creative work.
To what extent was man to rest from his labours? He was not to become idle, do absolutely nothing. Rather, he was to free himself from the routine of his daily labours in all its varied aspects. More, what might pertain to aspects of life on the sabbath day, if they could be tended to in the six days of work they should be. The Lord was emphatic on this point in the early history of the theocratic people. Before the fourth commandment was formally promulgated, the Lord God was instructing his freed people to observe the pattern of regulated time. He helped them very specifically. He withheld manna on the sabbath (Ex. 16). Israel was not to be unduly busy with the problem of food when they were privileged to be disengaged from daily toil and to be busy in their spiritual exercises. Thus the Lord graciously instructed his people in a most practical manner.
As we consult the Old Testamcnt record we can compile an interesting list of duties that were performed as well as activities that were forbidden. Incidentally, we do not read about definite limitation on all travel or helping the sick.
Activities or duties that were performed on the sabbath day were varied (because they are referred to does not necessarily mean they were condoned, but there are no objections recorded either): (a) sacrifices are brought on the sabbath, this involved transport, killing, tending to fire. Num. 28:9, 10; Eze. 46:1-4; (b ) the showbread was changed. This is particularly of interest in view of the prohibition in regard to the gathering of manna; (c) the guards of the palace were on duty and regularly changed. II Kings 11:5–8; (d) people travelled to hear the Word from prophets (II Kings 4:23) and travelled to temple to worship. II Kings 11:5–8; Ezekiel 46:6ff.
A careful study of the application of the fourth commandment will make clear to anyone that there was not a rigid legalistic application of the law. Nor was a trifling with the sabbath overlooked. Ezekiel reminds Israel that their continued breaking of the sabbath while in the wilderness was an act of profanation, Ezekiel 20:13. This sin is set in a category by itself in distinction from other ordinances. In chapter 22:8 we read God’s complaint against exiled Israel: you have despised my holy things and profaned my sabbaths. By the profaning of God’s sabbath Israel profaned God among the nations, Ezekiel states categorically (22:26).
Isaiah is specific as to how Israel in keeping the outward form of the commandment, nevertheless did not meet the spiritual demand of it. Listen to God’s rejection of Israel’s sabbath keeping, of her sacrifices and worship. “When you appear before me, who requires of you this trampling of my courts? Bring no more vain offerings…new moon and sabbath…I cannot endure iniquity and solemn assembly my soul hates, they have become a burden to me. I am weary of bearing them.” Isaiah 1:12–14. Israel’s hands were full of blood. Oppression of the poor, exploitation of the fatherless and widow nullified all external, formal acts of sabbath keeping, sacrificing and assemblies for worship. This passage indicates how deeply God is offended and repulsed by legalism.
We find that God at all times demanded a deeply spiritual approach to the sabbath, the time for worship and joyous fellowship. This was the thrust of the law. To help Israel gain the blessing of this great privilege God insisted that man should imitate him in regard to the cycle of time and the distribution of work. Thus man would realize God’s ideal. The Sign of the Covenant Normally when we read of the signs of the covenant we think of the sacraments. The sabbath never was a sacrament. Yet, it has been more closely related to the covenant than any other of the elements stressed in the decalogue. Furthermore, in Hebrews 3 and 4 the sabbath is related to the great redemptive work of God, particularly the goal and outcome of this work, God’s sabbath rest.
We read in Exodus 31:16, 17 that the sabbath is to be a perpetual covenant (agreement) throughout all generations between God and Israel. When it is stated that it is a sign forever between God and Israel, men have applied this as referring to the Mosaic structure of the eternal covenant. Ezekiel, reviewing Israel’s history reminded the exiles in Babylon that God had spared Israel in the wilderness when she profaned his sabbaths and the hearts of the people went after their idols (20:16,17). The prophet continued the account by referring to the pleas of God that Israel not defile herself, but that she walk in his statutes, observe his ordinances and hallow his sabbath that they might be a sign between him and Israel so “that you may know that I am the Lord your God” (20:18–20).
Beyond a doubt there is a reference to the specific relationship between God and Old Testament Israel. The keeping of the sabbaths was of utmost importance for the maintaining of the proper spiritual relationships. But the relationship referred to in both instances is a deeper and more inclusive relationship than what we would consider the national or even the theocratic governmental relationship to be. The deeply abiding spiritual relationship, which is the heart of the eternal covenant and basic, fundamental to the Mosaic covenant is the dominant element. This is the only possible meaning of the emphatic phrase “I am the Lord your God” (Ezekiel 20:20).
In the covenantal setting of the sabbath creation ordinance and the inclusion of the sabbath in the law, we see the deep and abiding significance of the sabbath, the day of God the Lord; the day set by him for living fellowship with man.
Jeremiah’s words (17:19–27) become clear in this setting. Jeremiah, upon casual reading, seems to suggest work righteousness, specifically, salvation by sabbath keeping. The prophet speaks in terms common to his historical situation but that does not cover up the threat of spiritual destruction amidst national and social upheaval and ruination. Salvation -physical, national, social, spiritual—is said to be dependent upon “keep the sabbath day holy, as I commanded your fathers” (vs. 22), “if you listen to me…keep the sabbath day holy” (vs. 24), then assurances of life, prosperity, deliverances follow. “If you do not listen to me and keep the sabbath day holy…and do work…then I will kindle a fire” (vs. 27), and utter destruction will come.
Jeremiah here simply takes a part for the whole. Jeremiah does not spell out every step that the covenant people must follow to realize the promises of the eternal covenant revealed to Abraham. But, one of the commandments of the moral law is used to refer to the whole covenant way of life. Why does God through Jeremiah thus use the sabbath? Because it is so vitally related to the living bond between God and his people. We trust this has been made clear before. Suffice it now to emphatically stress that Jeremiah could best set forth the positive redeemed life of faith and obedience by referring to the keeping of the day in which sweet fellowship with God was to be repeatedly experienced and enjoyed.
The Sabbath, a Day for Worship
We have stressed the redemptive significance of the sabbath day. In this setting we can readily see why the sabbath was a day of worship. However, we must not forget that the sabbath was intended for worship right from the very beginning of history. It was the time of happy, joyous fellowship. Sin destroyed the fellowship. But God maintained his day for the enjoyment of his created work and as the goal set before fallen man. Man was thus also enabled to continue to enjoy the sabbath. It spoke of recreation as well as creation. It spoke of life, the life of love with God. It spoke of eternal joy and blessed peace.