Bible verses about
(From Forerunner Commentary)
Because God rested after six days of labor, the Sabbath is also our day of rest and a memorial of Creation. We are to remember, not only what God did in the physical creation, but also that His spiritual creation continues in us.
God blessed the seventh day, making it holy. It is holy time, set apart for God's use! Only God can make a day holy, and He does this by putting Himself, through His Spirit, into it. We are then instructed to "keep" it holy.
Richard T. Ritenbaugh
In verse 8, God says "Remember the Sabbath day." Then He tells us that we are to work six days, and the seventh day we are not to work. Verse 11 gives the reason why.
For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day [not a seventh day.] Therefore the LORD blessed the Sabbath day and hallowed it.
This verse firmly establishes the Sabbath as law, a command to be kept. Yet, it is very clear that this law has its roots in Genesis 2:1-3, for there, God set the example in what He did. He rested, and He blessed the seventh day.
God could have rested at any time. Or, we might say, He needed no rest at all. But He rested. God does not grow weary or become tired. He could have ended the creative cycle at the end of the sixth day, but He did not. Creation did not cease at the end of the sixth day. This is a very important concept. The seventh day is also a creation of God. He kept right on creating, only this time He created by not working, by ceasing.
What did He do? He created a period of rest and of holy time. He created a specific period of time: the seventh day. What He created was just as real as the things created on the other six days. Thus, on the Sabbath, creating continued, but it took on a different form in that it was not outwardly visible. The Sabbath symbolizes to man that God is still creating.
John W. Ritenbaugh
The Fourth Commandment (Part 1)
That word "holy" is fundamentally the same word used in Genesis 2:3 where God sanctified the seventh-day Sabbath. The only difference is that the parts of speech are different.
It takes a holy God to make holy time. He made no other time holy than His Sabbaths. Man can be made holy by God as well, but man cannot make something holy because he does not possess a holiness that can be passed on to anything. It takes a holy God to make something holy, thus any other day than what God has made holy—even though billions of men may proclaim it to be holy time—cannot be holy time. It is utterly impossible; Sunday cannot be made holy.
This means that the Sabbath is worthy of respect, deference, and even devotion that cannot be given to other periods of time. It is set apart for sacred use because it is derived directly from God. Because of God's assignment of the word "holy" to the Sabbath, this day is changed into something special. The general thrust of "holy" is different. The root word means "to cut," "to cut out," "to separate from," or "a cut above." The Sabbath is separate from other days, even though it is a part of the same cycle. It has been cut out, apart from, the other days—that is, sanctified. It is a cut above other days because God made it holy. It is different.
The Sabbath, then, is different from the common or ordinary. The other six days are common, and they are given for the pursuit of the common and ordinary things of life. On the Sabbath, we should strive to avoid those mundane things that promote making the Sabbath into an ordinary day. The Sabbath is a day for special things, different things.
The example of Moses and the burning bush illustrates what makes the day holy. It is not merely because of a proclamation by God. The burning bush provides a biblical example of how something becomes holy:
So when the LORD saw that he turned aside to look, God called to him from the midst of the bush and said, "Moses, Moses!" And he said, "Here I am." Then He said, "Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground." (Exodus 3:4-5)
This is what makes the Sabbath holy. Because God was present, Moses had to treat the ground in a different way—with a respect and deference that one would not give to something common. Until God put Himself in that area, the ground where Moses saw the burning bush was no different from all the other ground in the area. But as soon as God put His presence there, it became sacred—holy.
It became holy by means of a spiritual action. Holiness is not something that is physically discerned. (It is interesting to note in this context (in Exodus 3:1-5) that Moses was not aware that the ground was holy until God told him!) So the Sabbath is a spiritual thing. Its holiness must be revealed to a person (I Corinthians 2).
How do things become holy? Like time and areas of ground, they become holy because God puts His presence in them. For the sake of His people and His spiritual creation, God's presence is in the Sabbath. We do not know how He does it. Somehow, He puts His presence into the weekly Sabbath and into His holy days, making them different to those to whom He has revealed that those days consist of holy time.
John W. Ritenbaugh
The Fourth Commandment (Part 1)
Instruction in the Bible as to how to keep the Sabbath is not given in specific detail but in broad principles that cover a multitude of specifics. If we are being led by God's Spirit, we should be able to determine what is right. Maybe not the first time around, maybe not the tenth time around, but eventually, we will see that we are doing something wrong and make a change. Or, if we find out that we have been doing it right, we will probably intensify our efforts to do it better. If we are being led by it, God's Spirit will gently compel us towards the perfection of the One from whom that Spirit is emanating.
How can one call the Sabbath "a delight"? Like everything else in life, we delight in what we recognize as being valuable and in what we do well. Doing something well is fun. Doing something poorly is a burden, and we wish nobody were around to see us do it so poorly. On the other hand, if we do something well, we want to make sure that everybody watches us. This is not a wrong principle because, if we are doing something right, we will be a fitting witness for God.
God has four broad concerns here. First, "to turn your foot away." This has to do primarily with one's overall approach, with one's attitude toward the day, with respect for Sabbath time. In Exodus 3:5, where God tells Moses to take off his shoes because the ground on which he stood was holy, God is saying, "Get your dirty shoes off where I am." The same principle is involved here. We must respect the things of God, and the Sabbath is of God. Thus, we should not trample all over His holy Sabbath day.
The Sabbath must be regarded as holy. It is different; it is not common. We must hold it in deep respect—the same kind of respect contained in "the fear of God," the kind of fear that prohibits us from falling on our knees before a statue because it is idolatry, which we do not want to commit because of our reverence for God. We need to have a similar respect toward the Sabbath. This attitude should dominate during this period of time.
Consider that the Sabbath—appointed by law—unites us as a religious organization committed to God. It is "the test commandment," "the sign" that God gave between Him and His people (Exodus 31:13-17). Conversely, the Passover unites us as an organization "under obligation" to God. There is a difference between the two. First comes recognition of obligation, then commitment to obedience. This is why we have to accept the blood of Jesus Christ first. When we do that, we are put under obligation. Every year when we take the Passover, we recommit ourselves to the New Covenant because we are forcefully being made aware of our obligations to the One who died for us. The Sabbath unites us, however, as an organization committed to God, and we show our sense of obligation by our obedience to the Sabbath command.
"Your ways" is another aspect of this. A way is a path or a course leading from one place to another. It is a direction, a manner or method of doing something. It is a code of life, a lifestyle. The problem with mankind's way is its direction. It is self-centered. In this context, "ways" means the path, direction, or manner of speaking or worshipping God. The way is the means of accomplishing our worship.
Many Scriptures contain the word "way" or "path," for instance: "You will show me the path of life [or, the way of life]; in Your presence is fullness of joy; at your right hand are pleasures forevermore" (Psalm 16:11). He is saying that, because God has showed him the path and he now walks in God's way, and because he is in the presence of God and fellowshipping with Him, fullness of joy is being produced. It is a fruit of walking God's way.
A highway shall be there, and a road, and it shall be called the Highway of Holiness. The unclean shall not pass over it, but it shall be for others. Whoever walks the road, although a fool, shall not go astray. No lion shall be there, nor shall any ravenous beasts go up on it; it shall not be found there. But the redeemed shall walk there. (Isaiah 35:8-9)
There is a certain path, a certain way. In this case, he calls it a highway in which those who are close to God will walk. In Isaiah 58, God says, "Take care—pay attention to your way."
Thus says the LORD: "Stand in the ways and see, and ask for the old paths, where the good way is, and walk in it; then you shall find rest for your souls." But they said, "We will not walk in it." (Jeremiah 6:16)
Do we want rest? When we are striving to obey God and are walking His way, then we have already been brought into the rest of God. It is a beginning—not the fullness, but it is a beginning! Why? It is producing the right fruit. "My peace I leave with you." "My joy I give to you." God's way will produce the right fruit, and the Sabbath is central to all these things. It is the day that God made for man (Mark 2:27). It is an expanse of time in which He says, "Today, if you will hear My voice" (Psalm 95:7).
Why is God working towards producing faith? Those with faith will submit to and commit their lives to Him. If He can build people's faith, they will believe in Christ and believe His words. They will begin to enter into God's rest. This teaching is throughout the Bible.
John W. Ritenbaugh
The Fourth Commandment (Part 4)
"Your pleasures": God does not intend that the Sabbath be a day of rigorous abstinence. In verse 14, He says that, if we keep it rightly, the day is going to be a delight. Rigorous abstinence is never a delight, but the Sabbath can be a delight.
The word "pleasure" is not wrongly translated, but it is somewhat misleading. Within the context, its intent is better translated "business," "desire," "purpose," or "matter." It describes what one finds pleasure in occupying himself in doing.
A man's business can be his pleasure. Some people just love to work! A person's pleasure might be riding a bicycle, yet the Sabbath is not a day to be out riding a bicycle the way he would like to ride a bicycle. What He's generally talking about are the things that normally keep us busy during the other six days.
The emphasis here is on the word "your," as in "your pleasure." It could refer to hobbies, sports, and entertainments. The Sabbath is not designed for swimming, jogging, hunting, fishing, TV, boating, woodworking, ham radios, raking leaves, stamp collecting—or whatever it is that we do to preserve our physical life. I have listed these because I have had questions on all of them.
I have known people who say they just love to rake leaves. So, when the leaves fall down to the ground in the autumn, they like to get out there and rake! They smell wood fires burning in the neighborhood, and that smoke is so nice and relaxing, so energizing. It makes them feel so good to get out there and rake the leaves. But the Sabbath was not designed for raking leaves. This would fall under the category of "your pleasure."
Now, is there anything wrong with raking leaves the other six days of the week? Of course not! Neither is there anything wrong with sports, entertainments, and those sorts of things as well—as long as they are not being done sinfully. But all of those things that we would tend to do on the other six days of the week, things that are "your pleasure," are not good uses of Sabbath time.
John W. Ritenbaugh
The Fourth Commandment (Part 5)
On this passage, commentator Matthew Henry writes:
On sabbath days we must not walk in our own ways (that is, not follow our callings), not find our own pleasure (that is, not follow our sports and recreations); nay, we must not speak our own words, words that concern either our callings or our pleasures; we must not allow ourselves a liberty of speech on that day as on other days, for we must then mind God's ways, make religion the business of the day; we must choose the things that please him; and speak his words, speak of divine things as we sit in the house and walk by the way. In all we say and do we must put a difference between this day and other days.
At the heart of Sabbath-breaking is idolatry, having other gods before the true God (Exodus 20:3). The basic, physical manifestation of idolatry is the worship of idols—graven images, statues, etc.—but its spiritual manifestation is much more subtle and dangerous. It is putting anything above God: money, a job, a house, or even a spouse! If anything becomes more important than God, idolatry is committed. Thus, if in the weekly observance of the Sabbath we do anything that becomes more important to us than our relationship with God, we have broken the Sabbath and committed idolatry. It could be said that idolatry is at the heart of all sin, as our willingness to esteem something higher than God and His way of life causes us to sin.
We must make a very real distinction between the Sabbath and the other days. The Sabbath was "made for man," as Christ points out (Mark 2:27), but that does not mean mankind has the authority to use it for his own purposes—rather, God made it on man's behalf, for his benefit. The seventh day still belongs to God, and He shares it with those whom He has called and sanctified. We have a key responsibility in esteeming the Sabbath in our conduct, in our conversations, in our attitudes, and even in our thoughts. By entering into this covenant with God, we have been entrusted with the knowledge and significance of this day, but we have also been warned, as stewards of God's truth, to be very careful with it.
David C. Grabbe
It's Not Our Time
Verse 24 gives a concluding statement as to why Israel was taken into captivity. There are two possibilities regarding Israel's Sabbath breaking. 1) Israel completely rejected God's Sabbath for another day. This possibility exists due to the instances of the "My/their" or "Mine/yours" contrast, that is, My Sabbath as opposed to your Sabbath. 2) They polluted the Sabbath by careless, self-centered observance.
The probability is that they did both—some people completely rejected the Sabbath, while others carelessly observed it. However, it was because of Sabbath-breaking, a type of idolatry, that they went into captivity.
When we look at secular history, even biblical history, and society around us, how to keep this day is a mixed bag. On the surface, what we see in the New Testament is rigorous legalism from the Pharisees or asceticism from the Gentiles. Today, we might call that an extreme "rightism" or perhaps a reactionary conservatism.
In today's world, though, we are confronted with the other side of the coin. We do not even begin to know how to keep the Sabbath because, from our earliest days, our culture's emphasis has been on Sunday, a day that cannot be kept holy because it was never made holy!
The cycle of six workdays and one day of rest and worship is a legacy of the Bible. But in fairly recent history, society has undergone a radical transformation because of scientific, industrial, and technological achievements. A shorter workweek provides us more leisure time. Businesses, however, make every effort to make the best use of time, to maximize production by scheduling work shifts so that the weekly cycle becomes a blur.
We have come to the place where we think that time totally belongs to us, and we can use it as we good and well please. This, in turn, makes a person very conscious of his free time. What does almost every individual do? He does the same thing that a business does. Every bit of time in a person's life is booked up because he wants to get the most out of life.
Even among those who are reasonably religious, the result has been that Sunday has become the hour of worship. The older among us can probably remember that, in the community, Sunday was once set aside very seriously. People did not work. They usually spent the day at home. Maybe the most secular thing they allowed themselves to do was to read the Sunday newspaper. Some, perhaps, did not even listen to the radio on Sunday because, to them, the day was holy.
But over the years, Sunday worship—which used to be kept somewhat as God expects us to keep the Sabbath—has now become, even among religious folks, an hour rather than a day of worship. People go to church for that one hour then perhaps return home. Or, maybe they go to a Sunday brunch at a restaurant. They spend the rest of the time on that day either making money or seeking their own pleasure.
All the while, the real Sabbath is ridiculed or ignored. This is what confronts us when we begin trying to keep it. A similar environment even affects those who continue to keep it. When we look in the Bible, we find that God does not give us many specifics as to how to keep it. God does, however, give us a number of broad principles, and He expects us to extrapolate from those principles in applying them.
John W. Ritenbaugh
The Fourth Commandment (Part 2)
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