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SheilaB's avatar

Since I asked the question, thanks very much for your response, Terry. It makes a lot of sense. My parents were Presbyterians and (I thought) quite strict, but I was quite a logical child and a lot of it didn't altogether make sense to me. We went to church every Sunday, and my brothers and I weren't allowed to play out in the street with our friends for the rest of the day. But we did often go into the countryside with the car, which involved buying petrol, which, as you point out, necessitates other people working. Also, while they'd never have done a full shopping expedition on a Sunday they did stop at a corner shop on the way home from church to buy the Sunday papers and 'treats'! They even watched TV on a Sunday (although nothing dodgy was allowed any day of the week), but it was obvious to me that that involved other people working. We weren't encouraged to question the wisdom of our parents (i.e. to be cheeky!) so I never said anything, but it all struck me as lacking logic.

Sabbatarianism, as a separate issue, wasn't something I ever thought about until I came across Tudor Alexandor's podcasts. He has hours and hours of stuff on it (although he's not SDA or any other denomination) which I haven't listened to so far. You and he do agree on faith vs rituals and 'religion', though, and probably on much else.

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ClearMiddle's avatar

There is, however, a little more to this story. First, full disclosure, I grew up under the influence of a Sabbatarian church from about age 12 onward, until I left when I was 21. I have a bias toward re-examining the subject from time to time rather than simply dismissing it.

As an adult in my 40s I returned in 1990 to what was left of that church as, it turned out, it was near to breaking up, and after five years when it did break up I left the second time for an SDA church with which I had a personal connection, although that stay only lasted about 2 1/2 years.

Much more recently I began to reflect on the word "remember" in Ex. 20:8. The command was specifically to remember, something which very specifically is avoided now, but remember what? "The Sabbath day, to keep it holy."

But then what exactly does "to keep it holy" mean? I've always wondered about that strange phrase -- it didn't really entirely make sense, the way it was worded. But finally I think I saw what it means.

I'm not going to tell anyone that they should or should not observe or "keep" the 7th-day Sabbath. What I will do is share something I learned about the day. There is a clue in verse 11:

"For in six days the LORD made the heavens and the earth, the sea and everything that is in them, and He rested on the seventh day; for that reason the LORD blessed the Sabbath day and made it holy."

I had already noticed that creation happened long before the Mosaic law, but I missed the clue contained in "made it holy". Both "to keep it holy" and "made it holy" allude to Genesis 2:3:

"Then God blessed the seventh day and sanctified it, because on it He rested from all His work which God had created 1and made."

This is not Mosaic law. The word "sanctified" here (in the NASB) might better be translated "consecrated" -- dedicated to God in any case. And the language used here is very similar to the language of Ex. 11:8, nearly the same words. V.8 is referring to the seventh day being "consecrated". The language in v. 11 is even closer.

I don't have the kind of familiarity with the Hebrew that I would need to evaluate the relationship of these three verses, beyond noticing the similarity in choice of words. But I made this discovery while doing a Hebrew-level study of Genesis 2 working with the Word Biblical Commentary on Genesis…

"[Gen. 2:]3 Though the seventh day is not called the Sabbath, God 'blessed' it and 'hallowed' it. These are striking terms to apply to a day. Biblical usage generally restricts blessing to animate beings—God, men, animals and so on—and it is not immediately obvious in what sense a day can be blessed (cf. 1:22, 28). Divine blessing on men and animals leads to fruitfulness and success, and it is paradoxical that the day on which God refrains from creative activity is pronounced blessed. Partly the Sabbath is blessed by being 'hallowed,' but there is also the suggestion that those who observe the Sabbath will enjoy divine blessing in their lives.

"Similarly, it is unusual for a day to be 'hallowed,' that is, made or declared holy. The piel of קדשׁ is usually factitive, though here it may be declarative. Places, people, and religious objects may be hallowed, but apart from the Sabbath, only in Neh 8:9, 11 is a festival day called holy. God is holy: holiness is the essence of his character. Anything else that is described as holy in the OT derives its holiness from being chosen by God and given to him in the correct prescribed manner (see G. J. Wenham, Leviticus, 18–27). The seventh day is the very first thing to be hallowed in Scripture, to acquire that special status that properly belongs to God alone. In this way Genesis emphasizes the sacredness of the Sabbath. Coupled with the threefold reference to God resting from all his work on that day, these verses give the clearest of hints of how man created in the divine image should conduct himself on the seventh day…"

The WBC Commentary on Exodus, by a different author, doesn't undertake to relate Ex. 20:8, 11 to Gen. 2:3 -- rather it somewhat dismisses the notion…

"[Ex. 2:]11 A still further justification of this requirement, beyond the assertion that the sabbath day belongs to Yahweh, is added. Yahweh himself respects this day as a day of surcease from the labor of the other six days: his work of creation was accomplished in six days, and then he rested. This justification of the sabbath-rest by reference to the P account of creation in Gen 1:1–2:4a may be less 'an etiology for the sanctification of the sabbath' by tying it to the 'very structure of the universe' (Childs, 416) than another attempt to persuade the sons of Israel to keep the fourth commandment. Yahweh himself kept the sabbath, and blessed it: Israel therefore could hardly do otherwise."

It does, however, have things to say about "remember"…

"‏זָכוׄר‎, a qal infinitive absolute, is the equivalent of an emphatic imperative. it means 'remember,' as always in contexts of covenantal obligation, in the sense of 'observe without lapse' or 'hold as a present and continuing priority…' (A comparison between the wording in Exodus and Deuteronomy follows.)

So I don't have a specific Hebrew-level reference about "consecration" in Ex. 20:8 and 11. But I am not trying to persuade anybody to do anything. Think about it, and do what you like with it.

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