Topical Studies
What the Bible says about
Hallowing Sabbath Day
(From Forerunner Commentary)
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Jeremiah 7:5-7
So reliant were king and people on the past that they had forgotten to plug God into their present. They refused to live His way of life. Thus God called for a change in attitude and behavior. The moral and social depravity of king and people had reached a crucial state that could only become an inevitable tipping point, or to change the metaphor, a decided critical mass that begged God's prompt attention. The iniquity of the Amorites, so to speak, was full. Through a number of prophets, God warned of the consequences of this widespread turpitude. Consider Jeremiah 17:27, only one of many examples: But if you will not heed Me to hallow the Sabbath day, such as not carrying a burden when entering the gates of Jerusalem on the Sabbath day, then I will kindle a fire in its gates, and it shall devour the palaces of Jerusalem, and it shall not be quenched. God meant business. The king and all his men would be unable to douse the fires of Jerusalem. The cultural artifacts they so dearly prized would go up in smoke. In figurative language, God issued a like warning through His prophet, Isaiah. As recorded in Isaiah 5, God likens His people to a vineyard that He has painstakingly cultivated. The fruit was not what He expected, however: And now, O inhabitants of Jerusalem and men of Judah,
Judge, please, between Me and My vineyard.
What more could have been done to My vineyard
That I have not done in it?
Why then, when I expected it to bring forth good grapes,
Did it bring forth wild grapes?
And now, please let Me tell you what I will do to My vineyard:
I will take away its hedge, and it shall be burned;
And break down its wall, and it shall be trampled down.
I will lay it waste;
It shall not be pruned or dug,
But there shall come up briers and thorns.
I will also command the clouds
That they rain no rain on it.”
For the vineyard of the LORD of hosts is the house of Israel,
And the men of Judah are His pleasant plant.
He looked for justice, but behold, oppression;
For righteousness, but behold, a cry for help.
(Isaiah 5:3-7) The metaphor is informed by the thoroughness implied by the act of digging up a plant. God is not just clipping or trimming or pruning. He is digging up, root and branch, stock and foliage. Everything is gone. A number of other passages convey this idea of uprooting. Consider Psalm 80:8-16, where Asaph asserts that God uprooted Israel from Egypt and planted it in the Promised Land. As another example, consider God's commission to a young Jeremiah, as recorded in Jeremiah 1:10: See, I have this day set you over the nations and over the kingdoms,
To root out and to pull down,
To destroy and to throw down,
To build and to plant. Yet another use of the same metaphor appears in Jeremiah 18:7-10: The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it, if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it. As a final example, consider Jeremiah 31:28, a more positive passage: “And it shall come to pass, that as I have watched over them to pluck up, to break down, to throw down, to destroy, and to afflict, so I will watch over them to build and to plant, says the LORD.” There is, as God inspired Solomon to write, “a time to plant and a time to uproot” (Ecclesiastes 3:2, Complete Jewish Bible). The time for planting was past, and the time for “digging and dunging” (see Luke 13:8) was over as well. It was now time for God to do some serious uprooting, and to do so on a vast scale. Indeed, far more than “the house of Israel and the men of Judah” awaited the shovel. God sent Jeremiah to the kings of the earth, giving them a cup, telling them to drink of it. Jeremiah 25:27-29 tells the story: “Drink, be drunk, and vomit! Fall and rise no more, because of the sword which I will send among you.” And it shall be, if they refuse to take the cup from your hand to drink, then you shall say to them, “Thus says the LORD of hosts: 'You shall certainly drink! For behold, I begin to bring calamity on the city which is called by My name, and should you be utterly unpunished? You shall not be unpunished, for I will call for a sword on all the inhabitants of the earth." In verses 31-32, God emphasizes the depth and the breadth of His imminent digging project: “A noise will come to the ends of the earth—
For the LORD has a controversy with the nations;
He will plead His case with all flesh.
He will give those who are wicked to the sword,” says the LORD. . . .
“Behold, disaster shall go forth
From nation to nation,
And a great whirlwind shall be raised up
From the farthest parts of the earth. The historical fact of the matter is this: In the days before Jeremiah, God had uprooted ten-tribed Israel and later, Assyria. Now, He was in the proximate act of uprooting Judah. He would later uproot Babylon, Egypt, Persia. In this general timeframe, what some today call the Axial Period, God also rooted out empires in the Indus Valley and in the Far East. The scope of God's actions, as Jeremiah states, were gigantic, their impact on history—and on people—monumental.
Charles Whitaker
Baruch's Complaint (Part One)
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Ezekiel 22:26
The word profane has become rare these days. Its full meaning has disappeared from common conversation, and it is now used almost exclusively with regard to language—as in profanity. But obscene or vulgar speech—as common as it is—is only a fraction of what is contemplated by profane. The word came into English through French from the Latin profanus, and its root is quite revealing. It consists of pro- (before, meaning "against" or "away from") and fanum ("temple"). Something that is profane, then, is literally "against the temple" or even "far from the temple." Biblically, "temple" refers not just to a physical building, but embodies all that takes place there—specifically, the true worship of the true God. Thus, not only can foul words and phrases be "far from the temple"—far from the true worship of God—but also people, behaviors, and even instruments of worship can be profane. Profane may not be an especially common word in the Bible, but wherever it appears, it contains a tremendous amount of gravity. When God warns against profaning something of His (such as His name, Sabbaths, sanctuary, altar, ordinances, etc.), He uses forceful and firm statements to convey His seriousness. Why is God so concerned that His people be vigilantly careful with what He designates as clean and unclean, holy and unholy, or appropriate and profane? These designations define His nature, character, and way of life. Just as a parent teaches a child what is good and what is not—so the child will grow up mirroring the values of the parent—so God instructs His children in what is proper and what is not. Without this divine designation, and the accompanying warnings, we would be left to our own devices and would certainly not mirror the values of our Father (see Proverbs 29:15). To be unconcerned with what God defines as acceptable is to be unconcerned with God Himself. How serious is God? He establishes the death sentence for profaning the Sabbath by working on it (Exodus 31:14). He killed Aaron's sons, Nadab and Abihu, for offering profane fire—fire that had its source in human effort rather than divine causation (Leviticus 10:1-2). He proclaims punishment and disaster on prophets and priests who are profane (Jeremiah 23:11-12, 15-17). Because of profaning God's Sabbaths, the Israelites received God's fury and anger and were scattered among the Gentiles (Ezekiel 20:15-24; 22:6-16). Even after being scattered, they continued to profane His name—something that continues today (Ezekiel 36:16-38; 39:7-8). Clearly, the issue of what is "far from the temple" is not a minor one to God. Ezekiel 44:23-24 foretells of a time when God's priests—teachers, leaders—"shall teach My people [Israel] the difference between the holy and the unholy, and cause them to discern between the unclean and the clean. . . . They shall keep My laws and My statutes in all My appointed meetings, and they shall hallow My Sabbaths." But this time is clearly yet future. Right now, we are in a time more accurately described in Ezekiel 22:26. These things can be clearly seen in the common Western rejection of the Sabbath in favor of Sunday worship; in the syncretism—mixing of holy and profane—of Christmas and Easter; and in the scoffing at the designations of clean and unclean—acceptable and profane—food. In the Israelitish nations, hardly any thought is given to living a holy life, even though our Savior clearly tells us, "Be holy, for I am holy" (Leviticus 11:44-45; 19:2; 20:7; see I Peter 1:15-16). The author of Hebrews exhorts us, "Pursue peace with all people, and holiness, without which no one will see the Lord" (Hebrews 12:14; emphasis ours). The church of God has an even greater responsibility to distinguish between the clean and the unclean—the holy and the profane—than the physical peoples of Israel. To whom much is given, from him much is required (see Luke 12:48). We are called to be lights to the world and witnesses of God and Jesus Christ. Our attention to upholding God's designation of holiness while shunning the profane directly influences how much we resemble God, and the degree to which we resemble God will determine our success in being true and faithful witnesses of Him. In Haggai 2:10-14, God explains that when a people are defiled—unclean, profane—all the works of their hands and their worship of Him are likewise unclean. This is given in the context of the building of the Temple under Zerubbabel and Joshua. God teaches us that holiness is not transferable—but uncleanness is. Having a holy human leader or a holy spouse, friend, or neighbor, will not make us holy. However, our contact with the profane will contaminate us, and the work of our hands will become unfit for His service. God requires those whom He has called into His service to be holy—because He is holy—and to distinguish between the holy and unholy, the unclean and the clean, for by so doing we will come to know Him.
David C. Grabbe
The Holy and the Profane
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Hebrews 4:1-11
These verses contain two points that will help us in being still. The first point is a long-range one, and the second is more immediate: -
We need to be diligent to enter the rest that is the Kingdom of God. This is the true rest toward which all Christians should be intently pressing. It will be a true rest from the sin, confusion, and turmoil that are hallmarks of this age. -
In the meantime, as verse 9 reads, "There remains therefore a rest for the people of God." The word "rest" is sabbatismos in Greek, and it refers to both the weekly Sabbath rest and the ultimate rest in God's Kingdom, of which it is a type. God has given us a weekly, twenty-four-hour period when we can be still and use that time to come to know Him. The people of God need this one day to recharge physically, but more importantly, they need it to pull out of the world, remove themselves from the rat race, and get into communion with God. The Sabbath day allows them to adjust their attitudes, understand godly reasoning, receive instruction, see God at work, and come to know Him more intimately. Being still need not be limited to the Sabbath day. We should make a concerted effort to find time during the workweek to stop our headlong rush through life, be alone with God, and simply, prayerfully think, which is biblical meditation. In a world like ours, we frequently need to evaluate ourselves and reevaluate our course, and the way to do these things is to be still. In John 14:27, our Savior says to us: "Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid." If we can learn to be still, we will enjoy the wonderful benefits of Christ's peace in us.
Richard T. Ritenbaugh
Beating the Rat Race (Part Six)
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