Esodo 20:8 Commento

All things being prepared for the solemn promulgation of the divine law, we have, in this chapter, I. The ten commandments, as God himself spoke them upon mount Sinai (v. 1-17), as remarkable a portion of scripture as any in the Old Testament. II. The impressions made upon the people thereby (Exo 20:18-21). III. Some particular instructions which God gave privately to Moses, to be by him communicated to the people, relating to his worship (Exo 20:22, etc.).

INTRODUCTION TO EXODUS 20 In this chapter we have an account of the giving of the law on Mount Sinai; the preface to it, Exo 20:1, the ten commandments it consists of, Exo 20:8, the circumstances attending it, which caused the people to remove at some distance, Exo 20:18, when they desired of Moses, that he would speak to them and not God, who bid them not fear, since this was for the trial of them; but still they kept at a distance, while Moses drew nigh to God, Exo 20:19 who ordered him to caution the children of Israel against idolatry, and directed what sort of an altar he would have made whereon to offer their sacrifices, promising that where his name was recorded he would grant his presence and blessing, Exo 20:22.

Remember the sabbath day, to keep it holy. By abstaining from all servile work and business, and from all pleasures and recreations lawful on other days, and by spending it in religious exercises, both internal and external. This the Israelites are bid to "remember", by observing it in such a manner, because this command had been given them before at the first time the manna was rained about their tents, Exo 16:23 and because it was a command of positive institution, and not a part of the law of nature, and therefore more liable to be forgotten and neglected; for, as a Jewish writer (e) observes, all the laws of the decalogue are according to the dictates of nature, the law and light of reason, and knowledge of men, excepting this: wherefore no other has this word "remember" prefixed to it; there being somewhat in the light of every man's reason and conscience to direct and engage him in some measure to the observation of them. In what day of the week this sabbath was to be kept next follows; for all to the end of the eleventh verse belongs to this command, which is the fourth. (e) Aben Ezra.

The third commandment: “Remember the sabbath day to sanctify it.” This third commandment imposes a regular periodical holiday—quietness of heart, tranquility of mind, the product of a good conscience. Here is sanctification, because here is the Spirit of God. Well, here is what a true holiday, that is to say, quietness and rest, means “Upon whom,” he says, “shall my spirit rest? Upon one who is humble and quiet and trembles at my words.” So unquiet people are those who recoil from the Holy Spirit, loving quarrels, spreading slanders, keener on argument than on truth, and so in their restlessness they do not allow the quietness of the spiritual sabbath to enter into themselves.

We are not ordered to keep the sabbath day by a literal corporal abstinence from work, as the Jews observe it—and, indeed, that observance of theirs, because it is so commanded, is considered ludicrous unless it signifies some other spiritual rest. From this we understand that all the truths which are expressed figuratively in the Scriptures are appropriately designed to arouse love. By love we attain to rest. The only commandment that is given figuratively is the one by which rest is enjoined. Rest is universally loved but found pure and entire in God alone.However, the Lord’s day was not made known to Jews but to Christians by the resurrection of the Lord, and from that event it began to acquire its solemnity. Doubtless the souls of all the saints prior to the resurrection of the body enjoy repose, but they do not possess that activity which gives power to risen bodies.

But the rite of the sabbath was taught to our ancient fathers which we Christians observe spiritually so that we abstain from all servile work, that is, from all sin (for the Lord says, “Everyone who commits a sin is a slave of sin”), and we have rest in our hearts, that is, spiritual tranquility. And, however we try in this world, we shall nevertheless not arrive at that perfect rest except when we have departed this life.

To teach a Christian anything about the observance of the sabbath would seem to be rather superfluous. On the contrary, not only is it not superfluous, but it is in fact basic, bedrock doctrine, because it is a shadow of things to come. The people, you see, are forbidden to perform servile works on the sabbath. Now are we, I ask you, not forbidden to perform servile works? Listen to the Lord: “Everyone who commits sin is the slave of sin.” And yet to celebrate the sabbath is to hope to receive from God this very thing, of not committing sin. That’s why it is written, “God rested on the seventh day from all his works.” God rested; God enables you to rest. For God himself to rest, well when did he tire himself out working, seeing that he created all things with a word?

The third precept is “Remember to keep holy the sabbath day.” In this third commandment is suggested a certain idea of freedom, a repose of the heart or tranquility of the mind which a good conscience effects. Indeed, sanctification is there because the Spirit of God dwells there. Now look at the freedom or repose; our Lord says, “Upon whom shall I rest but upon the man who is humble and peaceable, and who trembles at my words?” Therefore restless souls turn away from the Holy Ghost. Lovers of strife, authors of calumnies, devotees of quarrels rather than of charity, by their uneasiness they do not admit to themselves the repose of a spiritual sabbath. Men do not observe a spiritual sabbath unless they devote themselves to earthly occupations so moderately that they still engage in reading and prayer, at least frequently, if not always. As that apostle says, “Be diligent in reading and in teaching”;31 and again, “Pray without ceasing.” Men of this kind honor the sabbath in a spiritual manner.

Under the law the people were ordered to work for six days and to rest on the seventh, [and] to plow and reap for six years and desist during the seventh, because the Lord completed the creation of the world in six days and desisted from his work on the seventh. Mystically speaking, we are counseled by all this that those who in this age (which is comprised of six periods), devote themselves to good works for the Lord’s sake, are in future led by the Lord to a sabbath, that is, to eternal rest.

This is the Third Commandment of the law, and very suitably is it so. For we are first commanded to adore God in our hearts, and the Commandment is to worship one God: "You shall not have strange gods before Me." In the Second Commandment we are told to reverence God by word: "You shall not take the name of the Lord your God in vain." The Third commands us to reverence God by act. It is: "Remember that you keep holy the Sabbath day." God wished that a certain day be set aside on which men direct their minds to the service of the Lord. There are five reasons for this Commandment. The first reason was to put aside error, for the Holy Spirit saw that in the future some men would say that the world had always existed. "In the last days there shall come deceitful scoffers, walking after their own lusts, saying: Where is His promise or His coming? For since the time that the fathers slept, all things continue as they were from the beginning of creation. For this they are willfully ignorant of, that the heavens were before, and the earth out of water, and through water, created by the word of God" [2 Pet 3:3-5]. God, therefore, wished that one day should be set aside in memory of the fact that He created all things in six days, and that on the seventh day He rested from the creation of new creatures. This is why the Lord placed this Commandment in the law, saying: "Remember that you keep holy the Sabbath day." The Jews kept holy the Sabbath in memory of the first creation; but Christ at His coming brought about a new creation. For by the first creation an earthly man was created, and by the second a heavenly man was formed: "For in Christ Jesus neither circumcision is worth any thing, nor uncircumcision, but a new creature" [Gal 6:15]. This new creation is through grace, which came by the Resurrection: "That as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of His death, so shall we also be in the likeness of His resurrection" [Rm 6:4-5]. And thus, because the Resurrection took place on Sunday, we celebrate that day, even as the Jews observed the Sabbath on account of the first creation. The second reason for this Commandment is to instruct us in our faith in the Redeemer. For the flesh of Christ was not corrupted in the sepulchre, and thus it is said: "Moreover My flesh also shall rest in hope" [Ps 15:9]. "Nor will You let your holy one see corruption" [Ps 15:10]. Wherefore, God wished that the Sabbath should be observed, and that just as the sacrifices of the Old Law signified the death of Christ, so should the quiet of the Sabbath signify the rest of His body in the sepulchre. But we do not now observe these sacrifices, because with the advent of the reality and the truth, figures of it must cease, just as the darkness is dispelled with the rising of the sun. Nevertheless, we keep the Saturdays in veneration of the Blessed Virgin, in whom remained a firm faith on that Saturday while Christ was dead. The third reason is that this Commandment was given to strengthen and foreshadow the fulfillment of the promise of rest. For rest indeed was promised to us: "And on that day God shall give you rest from your labor, from your vexation, and from the hard bondage, to which you had been subjugated" [Is 14:3]. "My people shall dwell in a peaceful land, in secure accommodation, and in quiet places of rest" [Is 32:18]. We hope for rest from three things: from the labors of the present life, from the struggles of temptations, and from the servitude of the devil. Christ promised this rest to all those who will come to Him: "Come to Me, all ye that labor and are burdened, and I will refresh you. Take up My yoke upon you, and learn of Me, because I am meek and humble of heart; and you shall find rest to your souls. For My yoke is sweet and My burden light" [Mt 11:28-30]. However, the Lord, as we know, worked for six days and on the seventh He rested, because it is necessary to do a perfect work: "Behold with your eyes how I have labored a little, and have found much rest to Myself" [Sir 51:35]. For the period of eternity exceeds the present time incomparably more than a thousand years exceeds one day. Fourthly, this Commandment was given for the increase of our love: "For the corruptible body is a load upon the soul" [Wis 9:15]. And man always tends downwards towards earthly things unless he takes means to raise himself above them. It is indeed necessary to have a certain time for this; in fact, some do this continually: "I will bless the Lord at all times, His praise shall ever be in my mouth" [Ps 33:2]. And again: "Pray without ceasing" [1 Thes 5:17]. These shall enjoy the everlasting Sabbath. There are others who do this during a certain portion of the day: "Seven times a day I have given praise to You" [Ps 118:164]. And some, in order to avoid being entirely apart from God, find it necessary to have a fixed day, lest they become too lukewarm in their love of God: "If you call the Sabbath delightful... then shall you delight in the Lord" [Is 58:13-14]. Again: "Then shall you abound in delights of the Almighty, and shall lift up your face to God" [Job 22:26]. And accordingly this day is not set aside for the sole exercise of games, but to praise and pray to the Lord God. Wherefore, St. Augustine says that it is a lesser evil to plough than to play on this day. Lastly, we are given this Commandment in order to exercise works of kindliness to those who are subject to us. For some are so cruel to themselves and to others that they labor ceaselessly all on account of money. This is true especially of the Jews, who are most avaricious. "Observe the day of the Sabbath to sanctify it... that your man-servant and your maid-servant may rest, even as thyself" [19]. This Commandment, therefore, was given for all these reasons. We have already said that, as the Jews celebrated the Sabbath, so do we Christians observe the Sunday and all principal feasts. Let us now see in what way we should keep these days. We ought to know that God did not say to "keep" the Sabbath, but to remember to keep it holy. The word "holy" may be taken in two ways. Sometimes "holy" (sanctified) is the same as pure: "But you are washed, but you are sanctified" [1 Cor 6:11], that is, made holy. Then again at times "holy" is said of a thing consecrated to the worship of God, as, for instance, a place, a season, vestments, and the holy vessels. Therefore, in these two ways we ought to celebrate the feasts, that is, both purely and by giving ourselves over to divine service. We shall consider two things regarding this Commandment. First, what should be avoided on a feast day, and secondly, what we should do. We ought to avoid three things. The first is servile work. "Neither do any work; sanctify the Sabbath day" [Jer 17:22]. And so also it is said in the Law: "You shall do no servile work therein" [Lev 23:25]. Now, servile work is bodily work; whereas "free work" (i.e., non-servile work) is done by the mind, for instance, the exercise of the intellect and such like. And one cannot be servilely bound to do this kind of work. We ought to know, however, that servile work can be done on the Sabbath for four reasons. The first reason is necessity. Wherefore, the Lord excused the disciples plucking the ears of corn on the Sabbath, as we read in St. Matthew (xii. 3-5). The second reason is when the work is done for the service of the Church; as we see in the same Gospel how the priests did all things necessary in the Temple on the Sabbath day. The third reason is for the good of our neighbor; for on the Sabbath the Saviour cured one having a withered hand, and He refuted the Jews who reprimanded Him, by citing the example of the sheep in a pit ("ibid."). And the fourth reason is the authority of our superiors. Thus, God commanded the Jews to circumcise on the Sabbath [Jn 7:22-23]. Another thing to be avoided on the Sabbath is sin: "Take heed to your souls, and carry no burdens on the Sabbath day" [Jer 17:21]. This weight and burden on the soul is sin: "My iniquities as a heavy burden are become heavy upon me" [Ps 37:5]. Now, sin is a servile work because "whoever commits sin is the servant of sin" [Jn 8:34]. Therefore, when it is said, "You shall do no servile work therein" [Lev 23:25], it can be understood of sin. Thus, one violates this commandment as often as one commits sin on the Sabbath; and so both by working and by sin God is offended. "The Sabbaths and other festivals I will not abide." And why? "Because your assemblies are wicked. My soul hates your new moon and your solemnities; they are become troublesome to me" [Is 1:13-14]. Another thing to avoid on the Sabbath is idleness: "For idleness has taught much evil" [Sir 33:29]. St. Jerome says: "Always do some good work, and the devil will always find you occupied" [Ep. ad Rusticum]. Hence, it is not good for one to keep only the principal feasts, if on the others one would remain idle. "The King's honor loves judgment" [Ps 98:4 Vulgate], that is to say, discretion. Wherefore, we read that certain of the Jews were in hiding, and their enemies fell upon them; but they, believing that they were not able to defend themselves on the Sabbath, were overcome and killed [1 Mac 2:31-38]. The same thing happens to many who are idle on the feast days: "The enemies have seen her, and have mocked at her Sabbaths" [Lam 1:7]. But all such should do as those Jews did, of whom it is said: "Whoever shall come up against us to fight on the Sabbath day, we will fight against him" [1 Mac 2:41]. We have already said that man must keep the feast days holy; and that "holy" is considered in two ways, namely, "pure" and "consecrated to God." Moreover, we have indicated what things we should abstain from on these days. Now it must be shown with what we should occupy ourselves, and they are three in number. The first is the offering of sacrifices. In the Book of Numbers (28) it is written how God ordered that on each day there be offered one lamb in the morning and another in the evening, but on the Sabbath day the number should be doubled. And this showed that on the Sabbath we should offer sacrifice to God from all that we possess: "All things are Yours; and we have given You what we received from your hand" [1 Chron 29:14]. We should offer, first of all, our soul to God, being sorry for our sins: "A sacrifice to God is an afflicted spirit" [Ps 50:19]; and also pray for His blessings: "Let my prayer be directed as incense in your sight" [Ps 140:2]. Feast days were instituted for that spiritual joy which is the effect of prayer. Therefore, on such days our prayers should be multiplied. Secondly, we should offer our body, by mortifying it with fasting: "I beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice" [Rm 12:1], and also by praising God: "The sacrifice of praise shall honor Me" [Ps 49:23]. And thus on these days our hymns should be more numerous. Thirdly, we should sacrifice our possessions by giving alms: "And do not forget to do good, and to impart; for by such sacrifice God's favor is obtained" [Hb 13:16]. And this alms ought to be more than on other days because the Sabbath is a day of common joys: "Send portions to those who have not prepared for themselves, because it is the holy day of the Lord" [Neh 8:10]. Our second duty on the Sabbath is to be eager to hear the word of God. This the Jews did daily: "The voices of the prophets which are read every Sabbath" [Acts 13:27]. Therefore Christians, whose justice should be more perfect, ought to come together on the Sabbath to hear sermons and participate in the services of the Church! "He who is of God, hears the words of God" [Jn 8:47]. We likewise ought to speak with profit to others: "Let no evil speech proceed from your mouth; but what is good for sanctification" [Eph 4:29]. These two practices are good for the soul of the sinner, because they change his heart for the better: "Are not My words as a fire, says the Lord, and as a hammer that breaks the rock in pieces?" [Jer 23:29]. The opposite effect is had on those, even the perfect, who neither speak nor hear profitable things: "Evil communications corrupt good manners. Awake, you just, and do no sin" [1 Cor 15:33-34]. "Your words have I hidden in my heart" [Ps 118:11]. God's word enlightens the ignorant: "Your word is a lamp to my feet" [Ps 118:105]. It inflames the lukewarm: "The word of the Lord inflamed him" [Ps 104:19]. The contemplation of divine things may be exercised on the Sabbath. However, this is for the more perfect. "O taste, and see that the Lord is sweet" [Ps 33:9], and this is because of the quiet of the soul. For just as the tired body desires rest, so also does the soul. But the soul's proper rest is in God: "Be for me a God, a protector, and a house of refuge" [Ps 30:3]. "There remains therefore a day of rest for the people of God. For he who has entered into his rest has also rested from his works, as God did from His" [Hb 4:9-10]. "When I go into my house, I shall repose myself with her" (i.e., Wisdom) [Wis 8:16]. However, before the soul arrives at this rest, three other rests must precede. The first is the rest from the turmoil of sin: "But the wicked are like the raging sea which cannot rest" [Is 57:20]. The second rest is from the passions of the flesh, because "the flesh lusts against the spirit, and the spirit against the flesh" [Gal 5:17]. The third is rest from the occupations of the world: "Martha, Martha, you are careful and are troubled about many things" [Lk 10:41]. And then after all these things the soul rests peacefully in God: "If you call the Sabbath delightful... then shall you delight in the Lord" [Is 58:13-14]. The Saints gave up everything to possess this rest, "for it is a pearl of great price which a man having found, hid it, and for joy went off and sold all that he had and bought that field" [Mt 13:44-46]. This rest in truth is eternal life and heavenly joy: "This is my rest for ever and ever; here will I dwell, for I have chosen it" [Ps 131:14]. And to this rest may the Lord bring us all!

The preface to the ten commandments, Exo 20:1, Exo 20:2. The First commandment, against mental or theoretic idolatry, Exo 20:3. The Second, against making and worshipping images, or practical idolatry, Exo 20:4-6. The Third, against false swearing, blasphemy, and irreverent use of the name of God, Exo 20:7. The Fourth, against profanation of the Sabbath, and idleness on the other days of the week, Exo 20:8-11. The Fifth, against disrespect and disobedience to parents, Exo 20:12. The Sixth, against murder and cruelty, Exo 20:13. The Seventh, against adultery and uncleanness, Exo 20:14. The Eighth, against stealing and dishonesty, Exo 20:15. The Ninth, against false testimony, perjury, etc., Exo 20:16. The Tenth, against covetousness, Exo 20:17. The people are alarmed at the awful appearance of God on the mount, and stand afar off, Exo 20:18. They pray that Moses may be mediator between God and them, Exo 20:19. Moses encourages them, Exo 20:20. He draws near to the thick darkness, and God communes with him, Exo 20:21, Exo 20:22. Farther directions against idolatry, Exo 20:23. Directions concerning making an altar of earth, Exo 20:24; and an altar of hewn stone, Exo 20:25. None of these to be ascended by steps, and the reason given, Exo 20:26.

Remember the Sabbath day, to keep it holy - See what has been already said on this precept, Gen 2:2, and elsewhere. See Clarke's note on Gen 2:2. As this was the most ancient institution, God calls them to remember it; as if he had said, Do not forget that when I had finished my creation I instituted the Sabbath, and remember why I did so, and for what purposes. The word שבת shabbath signifies rest or cessation from labor; and the sanctification of the seventh day is commanded, as having something representative in it; and so indeed it has, for it typifies the rest which remains for the people of God, and in this light it evidently appears to have been understood by the apostle, Hebrews 4. Because this commandment has not been particularly mentioned in the New Testament as a moral precept binding on all, therefore some have presumptuously inferred that there is no Sabbath under the Christian dispensation. The truth is, the Sabbath is considered as a type: all types are of full force till the thing signified by them takes place; but the thing signified by the Sabbath is that rest in glory which remains for the people of God, therefore the moral obligation of the Sabbath must continue till time be swallowed up in eternity.

THE TEN COMMANDMENTS. (Exo. 20:1-26) And God spake all these words--The Divine Being Himself was the speaker (Deu 5:12, Deu 5:32-33), in tones so loud as to be heard--so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (Rom 11:5-9).

Remember the sabbath day--implying it was already known, and recognized as a season of sacred rest. The first four commandments [Exo 20:3-11] comprise our duties to God--the other six [Exo 20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (Mat 5:17). "If a man do them he shall live in them" [Lev 18:5; Neh 9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the LORD OUR RIGHTEOUSNESS" [Jer 23:6; Jer 33:16] (Joh 1:17).

The Fourth Word, "Remember the Sabbath-day, to keep it holy," presupposes an acquaintance with the Sabbath, as the expression "remember" is sufficient to show, but not that the Sabbath had been kept before this. From the history of the creation that had been handed down, Israel must have known, that after God had created the world in six days He rested the seventh day, and by His resting sanctified the day (Gen 2:3). But hitherto there had been no commandment given to man to sanctify the day. This was given for the first time to Israel at Sinai, after preparation had been made for it by the fact that the manna did not fall on the seventh day of the week (Exo 16:22). Here therefore the mode of sanctifying it was established for the first time. The seventh day was to be שׁבּי (a festival-keeper, see Exo 16:23), i.e., a day of rest belonging to the Lord, and to be consecrated to Him by the fact that no work was performed upon it. The command not to do any (כּל) work applied to both man and beast without exception. Those who were to rest are divided into two classes by the omission of the cop. ו before עבדּך (Exo 20:10): viz., first, free Israelites ("thou") and their children ("thy son and thy daughter"); and secondly, their slaves (man-servant and maid-servant), and cattle (beasts of draught and burden), and their strangers, i.e., foreign labourers who had settled among the Israelites. "Within thy gates" is equivalent to in the cities, towns, and villages of thy land, not in thy houses (cf. Deu 5:14; Deu 14:21, etc.). שׁער (a gate) is only applied to the entrances to towns, or large enclosed courts and palaces, never to the entrances into ordinary houses, huts, and tents. מלאכה work (cf. Gen 2:2), as distinguished from עבדה labour, is not so much a term denoting a lighter kind of labour, as a general and comprehensive term applied to the performance of any task, whether easy or severe. עבדה is the execution of a definite task, whether in field labour (Psa 104:23) and mechanical employment (Exo 39:32) on the one hand, or priestly service and the duties connected with worship on the other (Exo 12:25-26; Num 4:47). On the Sabbath (and also on the day of atonement, Lev 23:28, Lev 23:31) every occupation was to rest; on the other feast-days only laborious occupations (עבדה מלאכת, Lev 23:7.), i.e., such occupations as came under the denomination of labour, business, or industrial employment. Consequently, not only were ploughing and reaping (Exo 34:21), pressing wine and carrying goods (Neh 13:15), bearing burdens (Jer 17:21), carrying on trade (Amo 8:5), and holding markets (Neh 13:15.) prohibited, but collecting manna (Exo 16:26.), gathering wood (Num 15:32.), and kindling fire for the purpose of boiling or baking (Exo 35:3). The intention of this resting from every occupation on the Sabbath is evident from the foundation upon which the commandment is based in Exo 20:11, viz., that at the creation of the heaven and the earth Jehovah rested on the seventh day, and therefore blessed the Sabbath-day and hallowed it. This does not imply, however, that "Israel was to follow the Lord by keeping the Sabbath, and, in imitation of His example, to be active where the Lord was active, and rest where the Lord rested; to copy the Lord in accordance with the lofty aim of man, who was created in His likeness, and make the pulsation of the divine life in a certain sense his own" (Schultz). For although a parallel is drawn, between the creation of the world by God in six days and His resting upon the seventh day on the one hand, and the labour of man for six days and his resting upon the seventh on the other; the reason for the keeping of the Sabbath is not to be found in this parallel, but in the fact that God blessed the seventh day and hallowed it, because He rested upon it. The significance of the Sabbath, therefore, is to be found in God's blessing and sanctifying the seventh day of the week at the creation, i.e., in the fact, that after the work of creation was finished on the seventh day, God blessed and hallowed the created world, filling it with the powers of peace and good belonging to His own blessed rest, and raising it to a participation in the pure light of His holy nature (see Gen 2:3). For this reason His people Israel were to keep the Sabbath now, not for the purpose of imitating what God had done, and enjoying the blessing of God by thus following God Himself, but that on this day they also might rest from their work; and that all the more, because their work was no longer the work appointed to man at the first, when he was created in the likeness of God, work which did not interrupt his blessedness in God (Gen 2:15), but that hard labour in the sweat of his brow to which he had been condemned in consequence of the fall. In order therefore that His people might rest from toil so oppressive to both body and soul, and be refreshed, God prescribed the keeping of the Sabbath, that they might thus possess a day for the repose and elevation of their spirits, and a foretaste of the blessedness into which the people of God are at last to enter, the blessedness of the eternal κατάπαυσις ἀπὸ τῶν ἔργων αὐτοῦ (Heb 4:10), the ἀνάπαυσις ἐκ τῶν κόπων (Rev 14:13). See my Archaeologie, 77). But instead of this objective ground for the sabbatical festival, which furnished the true idea of the Sabbath, when Moses recapitulated the decalogue, he adduced only the subjective aspect of rest or refreshing (Deu 5:14-15), reminding the people, just as in Exo 23:12, of their bondage in Egypt and their deliverance from it by the strong arm of Jehovah, and then adding, "therefore (that thou mightest remember this deliverance from bondage) Jehovah commanded thee to keep the Sabbath-day." This is not at variance with the reason given in the present verse, but simply gives prominence to a subjective aspect, which was peculiarly adapted to warm the hearts of the people towards the observance of the Sabbath, and to render the Sabbath rest dear to the people, since it served to keep the Israelites constantly in mind of the rest which Jehovah had procured for them from the slave labour of Egypt. For resting from every work is the basis of the observance of the Sabbath; but this observance is an institution peculiar to the Old Testament, and not to be met with in any other nation, though there are many among whom the division of weeks occurs. The observance of the Sabbath, by being adopted into the decalogue, was made the foundation of all the festal times and observances of the Israelites, as they all culminated in the Sabbath rest. At the same time, as an ἐντολὴ τοῦ νόμον, an ingredient in the Sinaitic law, it belonged to the "shadow of (good) things to come" (Col 2:17, cf. Heb 10:1), which was to be done away when the "body" in Christ had come. Christ is Lord of the Sabbath (Mat 12:8), and after the completion of His work, He also rested on the Sabbath. But He rose again on the Sunday; and through His resurrection, which is the pledge to the world of the fruits of His redeeming work, He has made this day the κυριακὴ ἡμέρα (Lord's day) for His Church, to be observed by it till the Captain of its salvation shall return, and having finished the judgment upon all His foes to the very last shall lead it to the rest of that eternal Sabbath, which God prepared for the whole creation through His own resting after the completion of the heaven and the earth.