sending forth the birds out of the ark, an act naturally associated with the weekly service, (Genesis
8:7-12) and in the week of a wedding celebration, (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. (Exodus 16:22-30) And that this (All this is 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 front
Egyptian bondage. (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 thought. (5:14) 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.” (Exodus 31:17) comp.
(Exodus 23:12) It is in (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. (5:12-15) 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.
This higher ground of observance was felt to invest the Sabbath with a theological character, and
rendered if the great witness for faith in a personal and creating God. It was to be a sacred pause
in the ordinary labor 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— (Exodus 16:29; 35:3; Numbers 15:32-36) 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. Thus the spirit of the Sabbath was joy,
frankie
(Frankie)
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