HISTORY OF THE SABBATH - Friends of the Sabbath Australia

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History of the Sabbath by J.N AndrewsCHAPTER 2THE INSTITUTION OF THE SABBATHEvent of the seventh day - Why the Creator rested - Acts by which the Sabbath was made -Time and order of their occurrence - Meaning of the word sanctified - The fourthcommandment refers the origin of the Sabbath to creation - The second mention of theSabbath confirms this fact - The Saviour's testimony - When did God sanctify the seventhday - Object of the Author of the Sabbath - Testimony of Josephus and of Philo - Negativeargument from the book of Genesis considered - Adam's knowledge of the Sabbath notdifficult to be known by the patriarchs.The work of the creator was finished, but the first week of time was not yet completed. Eachof the six days had been distinguished by the Creator's work upon it; but the seventh wasrendered memorable in a very different manner. "And on the seventh 1 day God ended hiswork which he had made; and he rested on the seventh day from all his work which he hadmade." In yet stronger language it is written: "On the seventh day he rested, and wasREFRESHED." 2Thus the seventh day of the week became the rest-day of the Lord. How remarkable is thisfact! "The everlasting God, The Lord, the Creator of the ends of the earth, fainteth not, neitheris weary." 3 He needed no rest; yet it is written, "On the seventh day he rested, and wasrefreshed." Why does not the record simply state the cessation of the Creator's work? Why didhe at the close of that work employ a day in rest? The answer will be learned from the nextverse. He was laying the foundation of a divine institution, the memorial of his own greatwork."And God blessed the seventh day, and sanctified it; because that in it he hadrested from all his work which God created and made." The fourthcommandment states the same fact: He "rested the seventh day; wherefore theLord blessed the Sabbath day, and hallowed it." 4The blessing and sanctification of the seventh day were because that God had rested upon it.His resting upon it, then, was to lay the foundation for blessing and sanctifying the day. Hisbeing refreshed with this rest, implies that he delighted in the act which laid the foundationfor the memorial of his great work.The second act of the Creator in instituting this memorial was to place his blessing upon theday of his rest. Thence forward it was the blessed rest-day of the Lord. A third act completesthe sacred institution. The day already blessed of God is now, last of all, sanctified orhallowed by him. To sanctify is "to separate, set apart, or appoint to a holy, sacred, orreligious use." To hallow is "to make holy; to consecrate; to set apart for a holy or religioususe." 5The time when these three acts were performed is worthy of especial notice. The first act wasthat of rest. This took place on the seventh day; for the day was employed in rest. The secondand third acts took place when the seventh day was past. "God blessed the seventh day andsanctified it: because that in it he had rested from all his work." Hence it was on the first day6
Chapter Two – The Institution of the Sabbathof the second week of time that God blessed the seventh day, and set it apart to a holy use.The blessing and sanctification of the seventh day, therefore, relate not to the first seventh dayof time, but to the seventh day of the week for time to come, in memory of God's rest on thatday from the work of creation.With the beginning of time, God began to count days, giving to each an ordinal number for itsname. Seven different days receive as many different names. In memory of that which he didon the last of these days, he sets that apart by name to a holy use. This act gave existence toweeks, or periods of seven days. For with the seventh day, he ceased to count, and, by thedivine appointment of that day to a holy use in memory of his rest thereon, he causes man tobegin the count of a new week so soon as the first seventh day had ceased. And as God hasbeen pleased to give man, in all, but seven different days, and has given to each one of thesedays a name which indicates its exact place in the week, his act of setting apart one of theseby name, which act created weeks and gave man the Sabbath, can never - except by sophistry- be made to relate to an indefinite or uncertain day.The days of the week are measured off by revolution of our earth on its axis; and hence ourseventh day, as such, can come only to dwellers on this globe. To Adam and Eve, therefore,as inhabitants of this earth, and not to the inhabitants of some other world, were the days ofthe week given to use. Hence, when God set apart one of these days to a holy use in memoryof his own rest on that day of the week, the very essence of the act consisted in his tellingAdam that this day should be used only for sacred purposes. Adam was then in the garden ofGod, placed there by the Creator to dress it and to keep it. He was also commissioned of Godto subdue the earth. 6 When therefore the rest-day of the Lord should return, from week toweek, all this secular employment, however proper in itself, must be laid aside, and the dayobserved in memory of the Creator's rest.Dr. Twisse quotes Martin Luther thus:"And Martin Luther professeth as much (tome vi, in Gen.2:3). `It follows fromhence,' saith he, `that, if Adam had stood in his innocency, yet he should havekept the seventh day holy, that is, on that day he should have taught hischildren, and children's children, what was the will of God, and wherein hisworship did consist; he should have praised God, given thanks, and offered.On other days he should have tilled his ground, looked to his cattle.' " 7The Hebrew verb, kadash, here rendered sanctified, and in the fourth commandment renderedhallowed, is defined by Gesenius, "To pronounce holy, to sanctify; to institute any holy thing,to appoint." 8 It is repeatedly used in the Old Testament for a public appointment orproclamation. Thus, when the cities of refuge were set apart in Israel, it is written: "Theyappointed [margin, Heb., sanctified] Kedesh in Galilee in Mount Naphtali, and Shechem inMount Ephraim," &c. This sanctification or appointment of the cities of refuge was by apublic announcement to Israel that these cities were set apart for that purpose. This verb isalso used for the appointment of a public fast, and for the gathering of a solemn assembly.Thus it is written: "Sanctify [i.e., appoint] ye a fast, call a solemn assembly, gather the eldersand all the inhabitants of the land into the house of the Lord your God." "Blow the trumpet inZion, sanctify [i.e., appoint] a fast, call a solemn assembly." "And Jehu said, Proclaim[margin, Heb., sanctify] a solemn assembly for Baal." 9 This appointment for Baal was sopublic that all the worshipers of Baal in all Israel were gathered together. These fasts andsolemn assemblies were sanctified or set apart by a public appointment or proclamation of thefact. When therefore God set apart the seventh day to a holy use, it was necessary that he7
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