SABBATICAL CATECHISM

Publishing Committee · Battle Creek, Mich. · Dec 29, 1859

SABBATICAL CATECHISM.

Question. What do we find in the book of Genesis, in relation to the Sabbath? Answer. We find the institution of the Sabbath, but not the name. In Genesis ii, 2, we read that on the seventh day God rested from the work of creation; and as Sabbath means rest, and Sabbath-day means rest-day, it follows that when God had rested on the seventh day, that day at once and forever, became the rest-day of the Lord. He then placed his blessing upon it and set it apart for man. Here the Sabbath was instituted in Paradise. No other act of institution can anywhere be found. Hence it is properly called, in the fourth commandment, Sabbath-day, at the time when God placed his blessing upon it.

Ques. Is the Sabbath anywhere else mentioned in the book of Genesis? Ans. Not directly; and from this circumstance many would fain argue that the Sabbath was not known, or, at least, was not observed, from the creation till Moses. But such seem to overlook the fact that there are other reasons for this, which are equally entitled to consideration. Thus, the fact that a certain custom is not mentioned in certain parts of the Bible, is no proof that it was not known; for it might have been so well known as not to need mentioning. And with equal propriety may we assign this as the reason why the Sabbath is not mentioned from Adam to Moses. But, aside from these considerations, we cannot wonder that there is nothing said of the Sabbatical institution subsequent to Gen. ii, when we consider that the history of 2500 years is condensed into the brief record of fifty chapters.

Ques. On what is the reckoning of time by weeks based? Ans. As it is derived from nothing in nature, it must be based upon the events of the first seven days of time; and the fact that this division of time was well understood by the patriarchs, is good evidence that the Sabbath of Jehovah, so prominently connected with the institution of that division, was not forgotten by them. The week is three times alluded to in Genesis, viz., chap. viii, 10, 12; xxix, 27. Week, in this last reference, evidently means a period of seven days as at the present time; for it was the custom of the ancients on the celebration of marriage, to hold a feast of seven days. See Clarke's note on above, also Judges xiv, 12.

Ques. Have we any mention of the Sabbath in Exodus? Ans. The Sabbath is mentioned fifteen times in the book of Exodus, in the following passages: chap. xvi, 23, 25, 26, 27; xx, 8, 10, 11; xxxi, 13-16; xxxv, 2, 2. The first mention, in chap. xvi, was one month after the departure of Israel from Egypt, and one month previous to their arrival at Sinai. This chapter contains no account of the institution of the Sabbath, nor any enactment for its observance, which shows that it was known and observed previous to its promulgation with the ten commandments.

Ques. If the Sabbath was known before its promulgation on Sinai, from whence could this knowledge have come? Ans. It could easily have come down from creation. Thus, Adam was contemporary with Methuselah for two hundred and forty-three years; Methuselah with Noah for five hundred and ninety-nine years; Noah with Shem for four hundred and forty-eight years; Shem with Abraham for one hundred and fifty years; and Abraham was the grandfather of Jacob, from whom Moses was but the fourth in descent. Thus, without difficulty, the true knowledge of the works of creation and the commandments of God could have been handed down; seven or eight steps only, bringing us to Moses the leader of Israel.

Ques. In Ex. xxxi, 12-17, the Sabbath is called a sign between God and Israel; in what respect was it a sign? Ans. It showed that all those who kept it had a knowledge of the true God and were worshipers of him. Had the Sabbath always been kept, idolatry could have found no footing in the hearts of men.

Ques. Was the Sabbath a sign simply between God and the Jews, or is it applicable to us? Ans. It is as applicable to us as to them; and hence the expression, "It is a sign between me and the children of Israel forever," may be taken in its unlimited sense, referring to both houses of Israel, the natural and the spiritual.

Ques. In Ex. xxxi, 3, we read that the Israelites were to kindle no fire throughout their habitations on the Sabbath-day; is this a universal appendage to the Sabbath law? Ans. By no means; and those who accuse us of violating the Sabbath by kindling fires, betray a narrowness of comprehension, or a degree of unfairness, by no means enviable. In the climate in which the Israelites lived, and the circumstances under which they were placed, such an act was unnecessary, and hence reprehensible.

Ques. Have we any mention of the Sabbath in Leviticus? Ans. The weekly Sabbath is mentioned eleven times in Leviticus, but not in a manner to furnish any special ground for argument either for or against its immutability and perpetuity.

Ques. What other fact is to be noticed in connection with this portion of the Bible? Ans. It is in this book that we first meet with a class of sabbaths differing widely in their nature from the weekly Sabbath of the Lord. These were the yearly sabbaths of the Jews, which were local and ceremonial in their nature. They are mentioned thirteen times in this book. The Jews had three annual feasts, and with these feasts were connected seven sabbaths as described in chap. xxiii. These sabbaths are never called the Sabbaths of the Lord, but "your sabbaths," and "her sabbaths." Their cessation is predicted in Hosea ii, 11; and the fulfillment of that prediction is recorded in Col. ii, 14-16.

(To be Continued.)