The fourth commandment is: Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates. (Exod 20:8-10)
There is an eternal reason attached to the sanctification of the seventh day, which is that: in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. (Exod 20:11)
Although the knowledge of the sanctification of the seventh day was made more widespread when this commandment was written on a tablet of stone and given to Moses, the sanctification of the seventh day was made long before then. Immediately after the creation it was written: Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. (Gen 2:1-3)
So the commandment should not be thought of as part of the now unnecessary ceremonial law. Presumably Noah, and Abraham, and the faithful knew of this principle and kept this law, although it is not recorded.
The Scriptures teach a wondrous truth, in that, the image of God created in man, is applicable to rest. As man feels like rest after work, so also does God. Of course God does not grow physically tired. He has no body. It is written: that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary. (Isaiah 40:28) Even so, God appreciates rest and finds it refreshing. It is written: in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. (Exod 31:17) The word for rest does not imply tiredness. It may simply mean to cease from work. But the word for refresh is the same as that for taking breath.
Clearly creating the universe was significant work for God; otherwise the concept of refreshment is without foundation. But if the work was significant to God, God cannot be infinite, as to the infinite everything is trivial.
The Bible does not teach an infinite God. It does say that God’s: understanding is infinite (Psalm 147:5), where the Hebrew word here for infinite means without number. But this is only saying that man cannot number God’s thoughts. To man, God is effectively infinite. But on the scale of the universe, where light takes billions of years to traverse only part of the universe, this may not be so. Light travels 186,000 miles per second.
On the basis of the fact that God found refreshment through rest after work, God commands that: the children of Israel shall keep the sabbath . . . It is a sign between me and the children of Israel for ever. (Exod 31:16) The sabbath is a sign of a similarity between God and man.
The scale of work differs, however, and God does not sleep. Man feels like a rest after ploughing a field. God feels like a rest after creating the universe. To turn the moon into a ball of fire would seem to God as for a man to light a match. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance. (Isaiah 40:15)
I do not believe that the concept of God finding refreshment after work is an anthropomorphism as to what purpose would it be, except to teach us falsely.
The Sabbath is also a sign of God’s power to provide. The Lord said: Verily, my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. (Exod 31:13)
Were it not for God’s provision, we might have to work hard seven days a week to supply our needs. But a compulsory rest, one day a week, teaches us to rely on God, and to remember: the Lord thy God: for it is he that giveth thee power to get wealth. (Deut 8:18)
Attached to the giving of the Sabbath, God told the Israelites to remember that they were: a servant in the land of Egypt. (Deut 5:15) where they toiled every day. But after their redemption: on the sixth day they gathered twice as much bread (Exod 16:22) because, said Moses: Tomorrow is the rest of the holy sabbath.
If God supplied twice as much manna the day before the sabbath, it was clear that God supplied all their needs. They were taught the principle which Jesus taught when He said: without me ye can do nothing. (John 15:5)
This principle, taught by the sabbath, is relevant to us seven days a week. Hebrews 4:9-11 teaches: There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. This knowledge, that we are coworkers with God, brings rest. When our godly purposes are thwarted we do not despair, nor give up. Neither do we panic and resort to much activity. Instead we pray and wait patiently.
In all our labours, if God helps us, He gives time for rest: Except the Lord build the house, they labour in vain that build it . . . It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep. (Psalm 127:1,2) This applies more to general work than the Lord’s work for which sometimes the Lord may quicken us to follow our Lord’s example of prayer: in the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed. (Mark 1:35)
But to experience rest of spirit it is necessary to take steps of faith: Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. (Heb 4:8) This bad example was that of the Israelites, who refused to trust God to fight for them when they were to enter the land. (Numbers 14) They looked only to their own strength. Therefore Joshua (the Hebrew translation of Jesus) could not give them rest in the land.
Only when they had been rejected did the Israelites fight, but in disobedience and in their own strength, and to no avail for they were smitten before their enemies. The rest of faith believes that: to obey is better than sacrifice, and to hearken than the fat of rams. (1 Samuel 15:22) The ceaseless activity of a disobedient heart is to no avail, and results only in confusion and stress.
But there is a greater rest foreshadowed in Hebrews 4. This is the rest of eternal life: Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. (Rev 14:13) Although there is labour in the next world, there is no toil such as there is in this world.
In the midst of Scriptures on rest, it is written: God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest. (Heb 4:4,5) Not that other types of rest replace the Sabbath, but rather the principle learned from keeping the sabbath helps us find more general rest.
The principle that one day in seven should be allocated to rest and worship is more important than which day. It may be that the Ten Commandments do not specify which day, but only the principle of one day being given to the Lord.
Indeed, when it is the seventh day in Israel, it is the first day in other parts of the world. This is affected by the International Date Line, which is drawn with respect to Greenwich in England, rather than Jerusalem in Israel. And where did the sun first shine when God said: Let there be light. (Gen 1:3) If we cannot answer this question, we cannot be sure anywhere on earth but Israel, which day is the seventh day. It must therefore be concluded that which day the Sabbath is celebrated, is not of critical importance.
The Israelites were taught to regard the seventh day as their Sabbath, in celebration of God’s rest after the creation. But the early Christian church celebrated their Sabbath on the first day of the week, in celebration of the work of redemption, and the resurrection of Jesus Christ from the dead on that day: Jesus was risen early the first day of the week. (Mark 16:9)
That the early church met the first day of the week is evident from several Scriptures: upon the first day of the week, when the disciples came together to break bread (Acts 20:7) and: upon the first day of the week let every one of you lay by him in store, as God has prospered him. (1 Cor 16:2)
Speaking of a different type of Sabbath, that of the day of atonement, the Lord said to Moses: from even unto even, shall ye celebrate your Sabbath. (Lev 23:32) If this was the best timing for this type of Sabbath, I think it is also the best timing for the weekly Sabbath.
Jesus, who rose early the first day of the week, may have, and probably did, arise before sunrise. Jesus was risen before the women came to the sepulchre, who: came unto the sepulchre at the rising of the sun (Mark 16:2) and John adds: when it was yet dark. (John 20:1)
So then, the Sabbath should begin at sunset on the seventh day (Saturday) and conclude at sunset on the first day of the week (Sunday). In Israel, sunset does not differ too much from six o'clock. But in lands near the poles, where sunset could be in the early afternoon, I think that the spirit of the commandment, is best kept by celebrating the Sabbath from 6pm to 6pm, rather than from sunset to sunset.
Perhaps the main reason for giving the Sabbath was to give man a time to worship unencumbered with the burdens of this world. Even in the next world this day will be especially set aside for this purpose as it is written: from one sabbath to another, shall all flesh come to worship before me, saith the Lord. (Isaiah 66:23)
Although we are to worship God every day, the Sabbath gives more time for the church to gather for public worship. God says the Sabbath is His holy day. (Isaiah 58:13)
As the Sabbath is God’s holy day, it makes sense to conduct as many of the weekly church meetings on this day as possible, with the constraint that the burden of gathering should not over-tire the disciples. Such scheduling also gives students more time to study during the rest of the week. Others also, with a heavy workload, might find it difficult to attend mid-week meetings.
Jesus said: Is it not written, My house shall be called of all nations the house of prayer? (Mark 11:17) If sunset is not too late, Saturday evening about sunset (or 6pm) would seem to be a perfect time to begin a church prayer meeting. Being the beginning of the Sabbath, it should not interfere with work. And if the prayer meeting goes late people have more time to sleep in on Sunday morning than during the week.
On the Sunday morning could be held the main church worship service. I think that the Lord’s Supper should be celebrated every week, as this seems to be the practice of the early church. The first day of the week was: when the disciples came together to break bread. (Acts 20:7)
At this service songs and prayers of praise should ascend to heaven. As is the practice of some of the churches in India, a time should be allocated for individuals in the congregation to pray from the heart, prayers, not of intercession or supplication, but only of praise and thanksgiving.
At this service also there should be exhortations from the word of God, preferably from more than one speaker. Paul says: Let the prophets speak two or three. (1 Cor 14:29) The practice of these Indian churches is for the message before the worship to show the goodness and greatness of God, to encourage worship. And then after the worship and breaking of bread they have a more general exhortation.
Sunday afternoon is a perfect time for a bible study. There are advantages in having separate gatherings for men, women and children. This encourages fellowship among the brothers, and fellowship among the sisters. It also gives the sisters more opportunity to minister the word of God.
If the church has gathered several times, from sunset on Saturday to sunset on Sunday, there would seem to be no need to gather after sunset on Sunday. But this would be time to be at home and enjoy the main evening meal with one’s family.
If the church and our hearts are in tune with God, the Sabbath should not be a burden, but we should be able to say to God: a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. (Psalm 84:10)
We should spend some time every day reading our bibles and praying. It seems that before sin entered into the world, it was daily that Adam and Eve: Heard the voice of the Lord God walking in the garden in the cool of the day. (Gen 3:8)
And Isaiah said: morning by morning, he wakeneth mine ear to hear as the learned. (Isaiah 50:4)
Daniel: kneeled upon his knees three times a day, and prayed, and gave thanks before his God. (Dan 6:10)
Should we be faithful to spend time with God now, and be generally faithful, in the next life, we, like Adam did, will have fellowship with God, walking in the garden.
And even in this life, as Abraham was, so we can be: called the friend of God. (James 2:23)
Although the Sabbath is a day for God, it is also a day for man, for him to rest. Jesus said: The sabbath was made for man. (Mark 2:27) The women: rested the sabbath day according to the commandment. (Luke 23:56)
Because of man’s constitution, he needs a rest one day in seven. But prayer and bible study is not considered work as: they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. (Isaiah 40:31)
Even so, I do not think that all of the Sabbath should be completely filled with church gatherings. Adequate time should also be allowed for rest. Only then can our Lord’s words that the Sabbath was made for man be fulfilled in their simplicity.
The commandment does not stipulate ceasing from all activity, but only from work. Leisure activities are allowed.
Even the heathen can benefit from the Sabbath. When men missed out on rest one day a week and worked every day, productivity fell off.
The Sabbath should be thought of as a gift from God. Surely it is a blessing that we can have a rest once a week and still produce more than if we worked every day. The church, like the Israelites under the Old Covenant should thank God that He: madest known unto them (His) holy sabbath. (Neh 9:14)
The commandment of the Sabbath is that: in it thou shalt not do any work. (Exod 20:10) The most simple application of this commandment is that we do not go to work to earn our living on the Sabbath.
Ceasing from work on the Sabbath was simply illustrated by the manna which the children of Israel collected. They were told: Six days shall ye gather it; but on the seventh day, which is the sabbath, in it there shall be none. (Exod 16:26)
Although Christians should seek employment which leaves the Sabbath free, the word of God does allow that some work may need to be done on the Sabbath; for example that of a guard. Nehemiah said: some of my servants set I at the gates, that there should no burden be brought in on the sabbath day. (Neh 13:19) The work of policemen may similarly be necessary.
Some work associated with serving the Lord is also exempt. Jesus said: have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath and are blameless? (Matt 12:5) Such work involved offering sacrifices (Num 28:9). Today pastors, prophets and teachers have work to do on the Sabbath, opening the church hall and ministering the word of God. This is because the church needs to be ministered to on that day. But needs of the church that do not need to be done on that day should not be done on that day. For example, gardening the church grounds should not be done, nor even writing Christian books.
Jesus defended His disciples against the charge of breaking the Sabbath when: Jesus went on the sabbath day through the corn; and his disciples were an hungered, and began to pluck the ears of corn, and to eat. (Matt 12:1) In their defence Jesus said how David, when he had need, broke the law and ate the shewbread which was only for the priests. So Jesus is saying that the Sabbath can be broken when there is a special need. In this case the need was to be ministering to the Lord, which was exempt from the prohibition of work, in the same way that ministering to the temple was, Jesus saying to His accusers: in this place is one greater than the temple. (Matt 12:6) And He had the right to specify what ministry was required on this day. So He said: the Son of man is Lord even of the Sabbath day. (Matt 12:8)
What of cooking, as technology has changed since the commandments were given? The Israelites were commanded: Ye shall kindle no fire throughout your habitations upon the sabbath day. (Exod 35:3) So they would have bread to eat on the sabbath the Lord told them: Tomorrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake today . . . and that which remaineth over lay up for you to be kept until the morning. (Exod 16:3)
In olden times cooking involved kindling fire and this constituted significant work. Today with gas and electricity there is far less work in cooking. But significant meal preparation should not be done on the Sabbath. A good solution is to cook a casserole the day before the Sabbath, refrigerate it, and then reheat it for the Sabbath meal. Alternatively, Saturday’s meal preparation could be before sunset (or 6pm) and Sunday’s after sunset (or 6pm). With gas and electricity, automatically toasting bread and boiling the kettle for a cup of tea no longer constitute significant work, and these should be allowed.
It is not the existence of fire which is wrong, but rather the amount of work associated with generating it. If there is work involved in the use of electricity, it is mostly that of the power station workers who generate the electricity by burning coal in a big fire. And although we are commanded to allow our own servants to rest on the Sabbath, I do not think that power station workers can be classified as our own servants, as they are serving many others. Even if all Christians used no electricity on the Sabbath, the power station workers would still be there, as a power station furnace is too big to shut down for a day and restart.
There are also some small but necessary tasks that are allowed. Jesus said: doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? (Luke 13:15)
Then there are tasks borne of necessity. Jesus said: What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? (Matt 12:11) The work of doctors and nurses may similarly be necessary on the Sabbath. In Canada the rain can ruin a crop. So if early rain is forecast the farmers hurry to harvest. I think it is better to harvest on the Sabbath day than to allow the crop to be ruined. But this should be thought of as an exception to the rule.
Ordinarily all work should cease on the Sabbath except that which is necessary. Even if it is inconvenient to cease from work there should still be rest. The farmer should not plough his field; the engineer should not calculate; the school teacher should not prepare lessons; and the student should not study for exams, even if he thinks he may fail. If our work is incomplete, the Sabbath should not be used to catch up. (It is God’s holy day) Instead the worker must rest the Sabbath day and trust God to help.
The Sabbath is not a day for shopping. The Jews under Nehemiah made an oath that: if the people of the land bring ware or any victuals on the sabbath day to sell (they) would not buy it of them on the sabbath. (Neh 10:31) But if away from home on the Sabbath, let the reader judge whether it is permitted to buy some drink or sustenance for that day, as the disciples plucked the ears of corn on the Sabbath.
In the last section I have shown that Jesus did not advocate breaking the Sabbath commandment, but only that He interpreted it in the light of other Scriptures and common sense. Jesus’ interpretation was more liberal than that of the Pharisees.
The disagreement was most apparent in the matter of healing. The Pharisees categorised healing as work. When Jesus had healed a woman who had been: bowed together and could in no wise lift up herself . . . the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. (Luke 13:11-14) But Jesus replied that this healing was no more work than leading an ox to water on the Sabbath, as previously discussed.
Jesus did not conduct mass healing campaigns on the Sabbath. The people waited until the Sabbath was over and then: at even when the sun did set, they brought unto him all that were diseased . . . and he healed many. (Mark 1:32-34)
Another defence that healing did not constitute significant work for Jesus is that it was His Father’s work. After healing a man Jesus said: My Father worketh hitherto, and I work. (John 5:17) Jesus’ work was only to pray. Peter said: Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God (the Father) did by him. (Acts 2:22)
Jesus’ example gives us no reason to ignore the Sabbath, as the only ‘work’ Jesus sanctioned, was to heal a few sick folk, and to pluck a few grains of wheat. And when accused of transgressing the Sabbath, He did not say that the Sabbath was irrelevant, but rather that He was innocent of the charge. Jesus’ disciples never gained the impression that the Sabbath was cancelled. After the crucifixion, the women: rested the sabbath day according to the commandment. (Luke 23:56)
Some say wrongly that the Sabbath is cancelled according to Paul who writes: Let no man therefore judge you . . . in respect of an holy day, or of the new moon, or of the sabbath days. (Col 2:16) But the Israelites celebrated other sabbaths in addition to the weekly sabbath and Paul may be speaking of these. Leviticus 23 speaks of seven other sabbath days under the Old Covenant. It is better to interpret Col 2:16 as speaking of these other sabbaths, than of the weekly sabbath in order to preserve the continuing importance of all the Ten Commandments.
The reason for the weekly Sabbath day is still valid: man needs rest and a time to worship God.
The importance to God of the Sabbath is evident in there is a reward for keeping it, and the temporal punishment for transgressing it. God said: if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: and this city shall remain forever. And they shall come from the cities of Judah . . . bringing sacrifices of praise, unto the house of the Lord. But if you will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then I will kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched. (Jer 17:24-27)
So the Sabbath commandment, as the other of the Ten Commandments, is important in God’s eyes. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. (James 2:10)
The Sabbath commandment is perhaps so important because it gives us time to focus upon God. Christianity is more than not committing sins of adultery, theft and murder. Jesus said: this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. (John 17:3)
To know God, is not just proving His goodness, deliverance and provision in our daily lives. It is also having time set aside to pray unto Him and to listen to His word. The Sabbath commandment gives us such time, and especially in fellowship with His people, where His presence is reinforced, as Jesus said: where two or three are gathered together in my name, there am I in the midst of them. (Matt 18:20)
Paul rebukes the Galatians for continuing to adhere to Jewish law regarding special days of the Calendar saying: how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days and months, and times, and years. (Gal 4:9,10) Paul is referring not to the weekly Sabbath, but to the additional Sabbaths, which the Israelites were required to keep.
There were seven of these other Sabbaths in addition to the fifty-two weekly Sabbaths. On most of these sabbaths they were allowed to work preparing meals, but to do no other work. There were also feast and festival days, when they were allowed to work.
There was the institution of the Passover, of which God told them: when your children say unto you, What mean you by this service? . . ye shall say, it is the sacrifice of the Lord’s passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians. (Exod 12:26,27) It reminds us today of Christ redeeming us. The day after the Passover there was the feast of unleavened bread, which lasted seven days. The first and last days of this feast were sabbath days. (Leviticus 23:6-8) This feast was that they might: remember the day when (they) camest forth out of the land of Egypt (Deut 16:3) when they ate unleavened bread.
There was the festival of first fruits following the first sabbath after reaping was begun (Lev 23:9-14). This reminded them of God’s provision. Christ rose from the dead on this day. Now is Christ risen from the dead, and become the first fruits of them that slept. (1 Cor 15:20)
The day after seven weekly sabbaths after the festival of the first fruits, there was a Sabbath associated with the feast of the day of Pentecost. (Lev 23:15-21) This feast reminds us today of how both Jew and Gentile are incorporated into the one church upon whom the Holy Spirit is poured out.
There was a sabbath of blowing of trumpets (Lev 23:23-25), which perhaps speaks of God’s praise and God’s victory over His enemies.
There was a Sabbath on the Day of Atonement (Lev 23:26-32), which reminds us of Christ’s work on the cross and His ascension to heaven.
Then there was the feast of tabernacles, when they dwelt in booths made from tree branches seven days. (Lev 23:34-36, 39-43) This reminded them, God says, that He: made the children of Israel to dwell in booths, when (He) brought them out of the land of Egypt. (Lev 23:43) This reminded them not to take their blessings and comforts for granted. On the first and eighth day of this feast there were sabbaths. On the other days of the feast they could work, although there may have been little work to do as the men were away from home in Jerusalem.
Although Christians have the Holy Spirit to remind them of God’s manifold workings, and are thus less needful than the Israelites of ceremony days as reminders, the institution of the breaking of bread shows that some reminders are helpful. What is wrong then with celebrating special days to remind us of God’s works? Nothing, according to Paul who says: One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. (Rom 14:5,6) And Paul tells them not to judge each other on disagreements about special days.
So why did Paul rebuke the Galatians regarding this matter? It must have been that the Galatians thought that celebrating such days was a necessary work required for salvation. They were not fully trusting in Christ’s work of atonement.
If we are clear that the keeping of such days is not efficacious as regards the atonement, I believe that we can learn a principle from these Old Testament Sabbaths. And this is that the weekly Sabbath alone is insufficient to remember God. Other days should also be set aside.
Perhaps seven days should devoted to church meetings throughout the day, to replace the seven, Jewish, special, extra Sabbaths. And perhaps on thirteen days could be held evening meetings, to replace the thirteen non-Sabbath festival days.
The Israelites were commanded to celebrate the new moon, the beginning of months by their calendar, by making additional sacrifices then. (Numbers 28:11-15) Although these days were not Sabbaths, less work was done then, as evidenced by the complaining of some that there was less opportunity for fraudulent selling. Perhaps a New Testament application of this Old Testament practice, would be for the church to hold an extra meeting once a month, to hear the word of God and to worship. In the future, and for eternity, God says: it shall come to pass that from one new moon to another . . . shall all flesh come to worship before me. (Isaiah 66:23)
Unlike the weekly Sabbath which is still valid law, what I have written about the modern application of these Old Testament extra Sabbaths, festivals and new moons is only suggestion. Churches are free to order their worship times as they think best. But I think the principle is valid, that attendance to church on the weekly Sabbath only, whilst a good start, is insufficient.
Such days of extra meetings should be, as in the days of Nehemiah, days of: very great gladness. (Neh 8:17)
The Israelites had to give the land a Sabbath every seven years. They were told: Six years thou shalt sow thy field, and six years shalt thou prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest . . . thou shalt neither sow thy field nor prune thy vineyard. (Lev 25:3-5) To enable them to do this God said: I will command my blessing on you in the sixth year, and it shall bring forth fruit for three years. (Lev 25:21)
This no doubt taught them spiritual lessons of God’s provision and authority. It also taught them generosity, as the poor were allowed to wander through the fields and eat of the fruit. But the focus of this article is on rest.
Although they were allowed to work during the sabbath year, such as repair their houses, the cessation from farming would give them much rest. As all of God’s commands are perfect in every way, this rest must have been for their spiritual good. They would have had time to meditate upon God’s word. It was during this year, during the feast of tabernacles that the law was read to all Israel. (Deut 31:10-13)
So what application does this have to us under the New Covenant? Firstly that rest is good. Jesus said (of a brief rest) to His disciples: Come ye yourselves apart into a desert place, and rest a while. (Mark 6:31)
For those not serving the Lord full time, but working in an office or factory, it may be good to take an extended holiday every so often. It would be good if some of this time could be spent serving the Lord and reading Christian books.
In times of high unemployment I do not know whether it is wise to resign from employment unless there is a guarantee of re-employment. Circumstances vary and few may be able to take one year off in seven exactly.