Difference between revisions of "Sabbath"

<p> '''Sabbath.''' (Hebrew, '''shabbath''' ). [[''"A]] day of rest",'' from '''shabath''' , ''"to cease to do to," "to rest"'' ). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced, not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the '''Sabbath''' was coeval with the creation. </p> <p> The first scriptural notice of it, though it is not mentioned by name, is to be found in &nbsp;Genesis 2:3, at the close of the record of the six days creation. There are not wanting, indirect evidences of its observance, as the intervals between Noah's sending forth the birds out of the ark, an act naturally associated with the weekly service, &nbsp;Genesis 8:7-12, and in the week of a wedding celebration, &nbsp;Genesis 29:27-28, but when a special occasion arises, in connection with the prohibition against gathering manna on the '''Sabbath''' , the institution is mentioned as one already known. &nbsp;Exodus 16:22-30. </p> <p> And that this, all of which confirmed by the great antiquity of the division of time into weeks, and the naming the days after the sun, moon and planets, was especially one of the institutions adopted by Moses from the ancient patriarchal usage, is implied in the very words of the law, "Remember the '''Sabbath''' day, to keep it holy." But even if such evidence were wanting, the reason of the institution would be a sufficient proof. It was to be a joyful celebration of God's completion of his creation. It has indeed been said that Moses gives quite a different reason for the institution of the '''Sabbath''' , as a memorial of the deliverance from Egyptian bondage. &nbsp;Deuteronomy 5:15. The words added in Deuteronomy are a special motive for the joy, with which the '''Sabbath''' should be celebrated, and for the kindness which extended its blessings to the slave and the beast of burden as well as to the master: "that thy man servant and thy maidservant may rest as well as thou." &nbsp;Deuteronomy 5:14. </p> <p> These attempts to limit the ordinance, proceed from an entire misconception of its spirit, as if it were a season of stern privation, rather than of special privilege. But in truth, the prohibition of work is only subsidiary to the positive idea of joyful rest and recreation, in communion with '''Jehovah''' , who himself "rested and was refreshed." &nbsp;Exodus 31:17. Compare &nbsp;Exodus 23:12. It is in &nbsp;Exodus 16:23-29, that we find the first incontrovertible institution of the day, as one given to and to be kept, by the children of Israel. [[Shortly]] afterward, it was re-enacted in the Fourth Commandment. This beneficent character of the Fourth Commandment is very apparent in the version of it which we find in Deuteronomy. &nbsp;Deuteronomy 5:12-15. </p> <p> The law and the '''Sabbath''' are placed upon the same ground, and to give rights to classes that would otherwise have been without such - to the bondman and bondmaid may, to the beast of the field - is viewed here as their main end. "The stranger," too, is comprehended in the benefit. But the original proclamation of it in Exodus, places it on a ground which, closely connected, no doubt, with these others is yet higher and more comprehensive. The divine method of working and rest is there propose to work and to rest time, then to man as the model after which presented a perfect whole; it is most important to remember that the Fourth Commandment is not limited to a mere enactment respecting one day, but prescribes the due distribution of a week, and enforces the six days' work as much as the seventh day's rest. </p> <p> This higher ground of observance was felt to invest the '''Sabbath''' with a theological character, and rendered it, the great witness for faith, in a personal and creating God. It was to be a sacred pause in the ordinary labo,r which man earns his bread; the curse, the fall was to be suspended for one and, having spent that day in joyful remembrance of God's mercies, man had a fresh start in his course of labor. [[A]] great snare, too, has always been hidden in the word 'work', as if the commandment forbade occupation and imposed idleness. The terms in the commandment show plainly enough, the sort of work which is contemplated - servile work and business. The [[Pentateuch]] presents us with, but three applications of the general principle - &nbsp;Exodus 16:29; &nbsp;Exodus 35:3; &nbsp;Numbers 15:32-36. </p> <p> The reference of Isaiah to the '''Sabbath''' gives us no details. The references in Jeremiah and Nehemiah show that carrying goods for sale, and buying such, were equally profanations of the day. [[A]] consideration of the spirit of the law, and of '''Christ's''' comments on it, will show that it is ''work for worldly gain'' , that was to be suspended; and hence, the restrictive clause is prefaced with the restrictive command. "Six days shalt thou labor, and do all thy work;" for so only could the sabbatic rest be fairly earned. Hence, too, the stress constantly laid on permitting the servant and beast of burden to share the rest which selfishness would grudge to them. </p> <p> Thus the ''spirit'' of the '''Sabbath''' was joy, refreshment and mercy, arising from remembrance of God's goodness as Creator, and as the [[Deliverer]] from bondage. The '''Sabbath''' was a perpetual sign and covenant, and the holiness of the day is connected with the holiness of the people; "that ye may know that [[I]] am '''Jehovah''' that doth sanctify you." &nbsp;Exodus 31:12-17; &nbsp;Ezekiel 20:12. Joy was the key-note of their service. Nehemiah commanded the people, on a day holy to '''Jehovah''' "Mourn not, nor weep: eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared." &nbsp;Nehemiah 8:9-13. </p> <p> The '''Sabbath''' is named as a day of special worship in the sanctuary. &nbsp;Leviticus 19:30; &nbsp;Leviticus 26:2. It was proclaimed as a holy convocation. &nbsp;Leviticus 23:3. In later times, the worship of the sanctuary was enlivened by sacred music. &nbsp;Psalms 68:25-27; &nbsp;Psalms 150:1; etc. On this day, the people were accustomed to consult their prophets, &nbsp;2 Kings 4:23, and to give to their children, that instruction in the truths recalled to memory by the day, which is so repeatedly enjoined as the duty of parents; it was "the '''Sabbath''' of '''Jehovah''' ," not only in the sanctuary, but "in all their dwellings." &nbsp;Leviticus 23:3. </p> <p> When we come to the New Testament, we find the most marked stress laid on the '''Sabbath''' . In whatever ways the Jew might err respecting it, he had altogether ceased to neglect it. On the contrary, wherever he went, its observance became the most visible badge of his nationality. Our Lord's mode of observing the '''Sabbath''' was one of the main features of his life, which his Pharisaic adversaries meet eagerly watched and criticized. They had invented many prohibitions respecting the '''Sabbath''' , of which we find nothing in the original institution. Some of these prohibitions were fantastic and arbitrary, in the number of those "heavy burdens and grievous to be borne," while the latter expounders of the law "laid on men's shoulders." Compare &nbsp;Matthew 12:1-13; &nbsp;John 5:10. </p> <p> That this perversion of the '''Sabbath''' had become very general in our Saviour's time, is apparent both from the recorded objections to acts of his on that day, and from his marked conduct on occasions to which those objections were sure to be urged. &nbsp;Matthew 12:1-16; &nbsp;Mark 3:2; &nbsp;Luke 6:1-5; &nbsp;Luke 13:10-17; &nbsp;John 6:2-18; &nbsp;John 7:23; &nbsp;John 9:1-34. '''Christ's''' words do not remit the duty of keeping the '''Sabbath''' , but only deliver it from the false methods of keeping, which prevented it from bestowing upon men, the spiritual blessings it was ordained to confer. </p>

<p> '''Sabbath''' (''rest'' ). &nbsp;Exodus 16:23. The institution of a day of rest is founded in man's nature, and dates back to Paradise. &nbsp;Genesis 2:2-3. The term is used of days or times, generally every seventh day, or a seventh portion of time, separated and sanctified for God's service, &nbsp;Leviticus 19:3; &nbsp;Leviticus 19:30; &nbsp;Leviticus 25:4, and in the original text of the New Testament for a whole week. &nbsp;Matthew 28:1; &nbsp;Mark 16:2; &nbsp;Luke 24:1; &nbsp;John 20:1; &nbsp;Acts 20:7; &nbsp;1 Corinthians 16:2. In a spiritual sense it designates the eternal rest in heaven. &nbsp;Hebrews 4:9 margin, and Greek. The fourth commandment, &nbsp;Exodus 20:8-11; &nbsp;Deuteronomy 5:12-15, enjoins no specific religious service, except in the general direction to keep it holy. Subsequent legislation made it a day of holy convocation. The sacrifices of the temple were doubled; the shew-bread was changed; the inner court of the temple was opened for solemn services: the prophets and the Levites took the occasion for imparting religious instruction to the people. It was a day of holy joy. Indeed, the fear was that the day would be "wasted by idleness and degraded by sensuality and drunkenness," because it was so joyous. &nbsp;Nehemiah 8:9-12; &nbsp;Hosea 2:11. Christ kept the Sabbath in the highest sense of the term. He observed every jot and tittle of the Mosaic Law in the freedom of the spirit. From him we learn that acts of necessity and mercy are to be performed on that day, but that worldly occupations are to be put as far as possible out of our thoughts. It is true we transfer the observance of the Sabbath to the first day of the week, but we do not thereby violate the spirit of the divine law; for what God asked for was the seventh of our entire time. We have a warrant for this change. Upon the first day of the week Christ arose from the dead. We find the disciples, before the Ascension, assembled on that day, and Jesus appeared to them. &nbsp;John 20:26. According to tradition, which is confirmed by every probability, the outpouring of the Holy Ghost on the day of Pentecost was on Sunday. Paul preached at Troas on the first day of the week—evidently, among those Christians, the day of religious service. &nbsp;Acts 20:7. Paul tells the Corinthians that every one is to lay by him in store upon the first day of the week as he is prospered. &nbsp;1 Corinthians 16:2. It was upon the Lord's day—and by this name he calls it—that John on [[Patmos]] saw through the opened door into heaven. &nbsp;Revelation 1:10. Around the Lord's day we do well to throw safeguards. It is, in a sense, the palladium of Christian liberty. The various states and cities have good laws for the protection of the ''civil'' Sabbath and against its open desecration. The American churches are unanimously in favor of a quiet Sabbath, in opposition to the evils of the so-called "continental Sunday," and earnest efforts have been made to protect us against them. See Lord's Day. </p>