Sabbath in the Bible Part 1

Sabbath in the Bible

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By: WLC Team

(Gen 2:1) And the heavens and the earth were finished, and all their host. (Gen 2:2) And on the seventh day Elohim completed His work which He had made. And He rested on the seventh day from all His work which He had made. (Gen 2:3) And Elohim blessed the seventh day and sanctified it, because He rested from all His work on it, which Elohim had created to make.

While the word Sabbath does not appear in the English text, it appears in the original Hebrew twice, where it is translated "he rested". The idea of rest in the Hebrew word shabbath is a late one, and dependent on the concept of the Sabbath day rather than the other way around. The original, earlier meaning of the word is to cease, as in Genesis 8:22. The textual use of the word suggests that it also means "to sabbatize" or "to celebrate Sabbath".

A candid reading of the Hebrew Bible makes it very clear that the Sabbath goes back to creation, whether or not that is clear in the biased translations that we have. But the first mention of the Sabbath in the KJV is still before the giving of the law on Mount Sinai. Therefore, the claim that the Sabbath was first given in the Sinai covenant with the Jews falls flat in any case.
The Sabbath and the Manna

(Exo16:23) And he said unto them, This is that which Yahuwah hath said, To morrow is the rest of the holy Sabbath unto Yahuwah: bake that which ye will bake to day, and see the that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. (Exo 16:24) And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. (Exo 16:25) And Moses said, Eat that to day; for to day is a Sabbath unto Yahuwah: to day ye shall not find it in the field. (Exo 16:26 ) Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none. (Exo16:27) And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. (Exo 16:28) And Yahuwah said unto Moses, How long refuse ye to keep my commandments and my laws? (Exo 16:29) See, for that Yahuwah hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.

sabbath preparation - children of israel gathering mannaFrom this text we can be certain of the following claims: 1) Yahuwah commanded Sabbath observance; 2) Yahuwah marked the day of the Sabbath by performing the quadruple miracle of the manna: it was twice as abundant on the sixth day, the double portion did not spoil, no manna fell on the seventh day, and manna saved over on the first to the fifth days spoiled; 3) some people ignored the Sabbath and were blamed for doing so; 4) the people were not to go out and gather manna on the Sabbath.

From this we can draw the following conclusions. 1) The facts that the manna came in a double portion on the sixth day, that no manna fell on the seventh day, that the manna spoiled if saved over on other days, and that the manna did not spoil on the seventh day, demonstrates that the Sabbath is a particular day of the week and not one in seven to be chosen by an individual or "a church." 2) Yahuwah demanded obedience in regard to Sabbath-keeping. It was not optional.

There are four prominent arguments against the observance of the Sabbath based on the Hebrew Scriptures. They are that 1) it refers to one day in seven, 2) that it is optional, 3) that is is a temporary ceremonial legislation, and 4) that it was for the Jews only. This text clearly demolishes the first two of these.
The Sabbath and the Decalogue (The Ten Commandments)

(Exo 20: Remember the Sabbath day, to keep it holy. (Exo 20:9) Six days shalt thou labour, and do all thy work: (Exo 20:10) But the seventh day is the Sabbath of Yahuwah thy Eloah: 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: (Exo 20:11) For in six days Yahuwah made heaven and earth, the sea, and all that in them is,and rested the seventh day: wherefore Yahuwah blessed the Sabbath day, and hallowed it.

These words make up part of the Decalogue which is described as having been spoken directly and publicly by Yahuwah, Himself, to the entire group of people, numbering millions, who had left Egypt. We can be certain of the following claims in this passage: 1) The commandment refers to the weekly cycle, not just one day of it; 2) the commandment specifies six days for work and the Sabbath as marked by the appearance of manna to be without work; 3) the commandment prohibits superiors laying any obligations on inferiors on the Sabbath; 4) inferiors are defined as children, employees, foreigners, and domestic animals, all of which have non-negotiable rights to be free of obligations on the Sabbath; 5) the Sabbath must be remembered during the six preceding days, so that work is organized and planned throughout the week to prevent the temptation to take care of unforeseen contingencies on the Sabbath; 6) the property owner is responsible to see that the Sabbath is kept by all those who enter on his property; 7) the divine right of imposing the Sabbath is based on the claim of divine sovereignty implied in creatorship, and having marked, blessed, and made the day sacred from creation.

From this text we can draw the conclusions that 1) the obligations and blessings of the Sabbath extend beyond the mere circumstances of the giving of the manna; 2)that the social contracts of families, employees, relations with strangers, and the use of domestic animals for labor are valid; 3) that the Sabbath is not for Israel alone, but applies to foreigners and animals; 4) that the Sabbath relates to the basic process of earning a living; 5) that the Sabbath limits the authority of superiors over inferiors.

This text demolishes the final two arguments against the Sabbath based on the Hebrew Scriptures. It is clearly a social and moral institution rather than a ceremonial one, because it affirms the rights of subordinates and limits the powers of superiors. It clearly extends beyond mere Jewish rights to human rights in general. It guarantees not only human rights, but animal rights.Given that working for a living is not limited to one tribe or people, but is a universal human necessity, to deny the non-negotiable rights implied in the Sabbath to non-Jews is incredibly biased.

While the nature of the Sabbath is obviously universal, the same can be said for its extention in time. The Sabbath cannot be logically abrogated as long as humankind is constrained to obtain food. Many consider that the Sabbath ended at the crucifixion of Christ. However, since the crucifixion of Christ did not relieve humankind of the obligation to obtain food, it cannot by nature relieve humankind of the necessity of resting from such labors as well.
Sabbath: A Perpetual Covenant

(Exo 31:13) Speak thou also unto the children of Israel, saying, 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 Yahuwah that doth sanctify you. (Exo 31:14) Ye shall keep the Sabbath therefore; for it is holy unto you:every one that defileth it shall surely be put to death: for whosoever doeth any work therein, that soul shall be cut off from among his people. (Exo 31:15) Six days may work be done; but in the seventh is the Sabbath of rest, holy to Yahuwah: whosoever doeth any work in the Sabbath day, he shall surely be put to death. (Exo 31:16) Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant.

The Sabbath has already been established by earlier texts as dating back to creation, as being a specific day of the week, of necessary obligation, a social rather than ceremonial institution for all humankind for all time. This passage gives the Sabbath a completely new dimension. The new claims found in this passage are 1) that the Sabbath is a sign between Yahuwah and Israel; 2) the Sabbath functions to make Israel know that Yahuwah sanctifies or sets them apart; 3) the death penalty is to be given for Sabbath-breaking; 4) the Sabbath is a perpetual covenant with Israel; 5) the new details in regard to the Sabbath given here relate specifically to Israel. Foreigners and animals are not included, as mentioned in the Decalogue.

On the basis of this information, we can draw the conclusion that there are universal aspects of the Sabbath, as mentioned in the Decalogue, and aspects of the Sabbath that are particularly applicable to Israel only. The particular is noted to be perpetual, which implies that the general must also be perpetual. The fact that there are universal and permanent aspects of the Sabbath and particular and possibly temporary aspects of the Sabbath has contributed to confusion. Christians have often been led unthinkingly to dispense with the universal and permanent on the basis of the particular and temporary.

ten commandments - sabbath The Decalogue is paraphrased in Moses' sermon in Deuteronomy 5, but in that case it is applied specifically to the experience of Israel. That aspect of the Sabbath is more clearly developed in the following verse.

(Exo 35:2) Six days shall work be done, but on the seventh day there shall be to you an holy day, a Sabbath of rest to Yahuwah: whosoever doeth work therein shall be put to death. (Exo 35:3) Ye shall kindle no fire throughout your habitations upon the Sabbath day.

The new information in this passage is the prohibition of kindling fire in the house on the Sabbath day. It is not clear whether this is a general or particular aspect of the Sabbath. The association with the death sentence,however, and the inclusion in the same context as the preceding mention,suggest this to apply specifically to Israel.

(Lev 19:3) Ye shall fear every man his mother, and his father, and keep my Sabbaths: I am Yahuwah your Eloah.

This is a reiteration of the positive commands in the Decalogue. All of the others are expressed as negatives. The universal and permanent aspects of the Sabbath are reaffirmed here.

(Lev 19:30) Ye shall keep my Sabbaths, and reverence my sanctuary: I am Yahuwah.

This text is ambiguous. It is not clear whether it refers to the annual festivals,the weekly Sabbath, or to one or both. But as such it can be considered are affirmation of the weekly Sabbath.

(Lev 23:3) Six days shall work be done: but the seventh day is the Sabbath of rest, an holy convocation; ye shall do no work therein: it is the Sabbath of Yahuwah in all your dwellings.

The new aspect of the Sabbath here is the holy convocation. Everything else mentioned places this text in the same category as the permanent and universal aspects of the Decalogue. On the other hand, the convocation appears to be a ceremonial act. Whether this applies to the Mosaic covenant alone or to all people at all times is not clear. But surely to gather on the Sabbath day is not only appropriate to the spirit of the day, but is facilitated by the fact that we are clearly told not to work at making a living on that day. We are freed to gather for worship.

Ceremonial obligations in reference to the Sabbath and the other annual feasts of the Mosaic covenant are mentioned in Leviticus 23 and Numbers 28:9, 10. These include animal sacrifices, food and drink offerings. It is important to remember that such ceremonial obligations are described for the Sabbath in this text, because they became a point of contention in the early ekklesia. The annual festivals are referred to as Sabbaths here, as is the day of atonement in Leviticus 16, but these are distinct from the weekly Sabbath. Another ceremonial aspect of the Sabbath was the placing of the shewbread on the table in the sanctuary. (Lev 24: Every Sabbath he shall set it in order before Yahuwah continually, being taken from the children of Israel by an everlasting covenant.

The partition of the Promised Land included Sabbath rest of the land in the seventh year as described in Leviticus 25. This has no implication in regard to the weekly Sabbath. The same subject continues in the next chapter as well, but the weekly Sabbath is reaffirmed in verse two. (Lev 26:2) Ye shall keep my Sabbaths, and reverence my sanctuary: I am Yahuwah.

The final text in the books of Moses is a tragic story. (Num 15:32) And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the Sabbath day.

The death sentence for Sabbath-breaking was confirmed by divine revelation and carried out in this case. The solemn obligation of the Sabbath was thus shown by the most telling possible case. Yahuwah was serious about the Sabbath as it was revealed in the books of Moses.

In summary, we can say that the books of Moses show the Sabbath to date from creation, to be a specific, non-moveable day of the Biblical week, the seventh, to be obligatory, to be a safe-guard for human and animal rights, to be universal and permanent, to demand that daily tasks be set aside and to provide a regular time when people are free from daily cares to gather for worship. Besides its universal and permanent aspects, it also had a particular and temporary application to Israel, a sign of the covenant specially made with Israel, by which the death sentence for Sabbath-breaking was legislated in addition to ceremonial aspects in additional animal sacrifices, food and drink offerings, and the changing of the shewbread in the tabernacle.
Sabbath: History of the Kings

scrollIn the historical books the Sabbath is generally mentioned merely in passing. Such an occasion is found in the story of the Shunammite woman. (2Ki 4:23) And he said, Wherefore wilt thou go to him today? it is neither new moon, nor Sabbath. And she said, It shall be well.

In 2Kings 11 is the story of the coronation of Josiah. Adam Clarke in his Commentary on the Bible notes the following in regard to the Sabbath in this chapter. "It appears that Jehoiada chose the Sabbath day to proclaim the young king, because as that was a day of public concourse, the gathering together of the people who were in this secret would not be noticed." The story is repeated in 2Chronicles 23.

The final mention of the Sabbath in the books of Kings is (2Ki 16:18) And the covert for the Sabbath that they had built in the house, and the king's entry without, turned he from the house of Yahuwah for the king of Assyria.

The books of Chronicles comment more on the legislations in the books of Moses. The first reference relates to the shewbread on the Sabbath. (1Ch 9:32) And other of their brethren, of the sons of the Kohathites, were over the shewbread, to prepare it every Sabbath.

The special offerings for Sabbaths are also mentioned. (1Ch 23:31) And to offer all burnt sacrifices unto Yahuwah in the Sabbaths, in the new moons, and on the set feasts, by number,according to the order commanded unto them, continually before Yahuwah. (2Ch 2:4) Behold, I build an house to the name of Yahuwah my Eloah, to dedicate it to him, and to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings morning and evening, on the Sabbaths, and on the new moons, and onthe solemn feasts of Yahuwah our Eloah. This is an ordinance for ever to Israel. (2Ch 8:13) Even after a certain rate every day, offering according to the commandment of Moses, on the Sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks,and in the feast of tabernacles. (2Ch 31:3) He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings,and the burnt offerings for the Sabbaths, and for the new moons, and for the set feasts, as it is written in the law of Yahuwah.

Chronicles has just one hint of the moral message attached to the Sabbath in the prophets to be seen later. (2Ch 36:21) To fulfill the word of Yahuwah by the mouth of Jeremiah, until the land had enjoyed her Sabbaths: for as long as she lay desolate she kept Sabbath, to fulfill threescore and ten years.

This idea that neglect of the Sabbath along with the sabbatic land statutes was the reason for the Babylonian captivity colors every mention of the Sabbath in the book of Nehemiah, especially at the end of chapter 13. There was an overriding concern not to cause the same or worse catastrophe by the neglect of the Sabbath. Nehemiah recognizes that the Sabbath is a direct divine revelation, rather than a Mosaic application. (Neh 9:14) And madest known unto them thy holy , and commandedst them precepts,statutes, and laws, by the hand of Moses thy servant. But Nehemiah does not ignore the ceremonial aspect of the Sabbath. (Neh 10:33) For the shewbread, and for the continual meat offering, and for the continual burnt offering, of the Sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of Yahuwah.

The Sabbath in the books of Moses is primarily attached to activities of acquiring food. This universal aspect of the Sabbath, as opposed to its ceremonial aspects, is recognized by Nehemiah. He notes that not only harvesting,gathering and preparing food on the Sabbath is forbidden, but also buying it. (Neh 10:31) And if the people of the land bring ware or any victuals on the Sabbath day to sell, that we would not buy it of them on the Sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.
The Sabbath: Trusting in Yahuwah

There is a deep psychological issue involved in the cessation of food-getting on the Sabbath. That is evident from both the Creation story and the story of the manna, but it comes into its own in Nehemiah as well. The primary purpose of the Sabbath was to counteract the natural inclination of people to consider that they sustained themselves by their own work. The stopping for re-evaluation on the Sabbath was designed to reinforce the realization that people are dependent on the Creator for sustenance.

wheat This aspect of food-getting in relation to the Sabbath is brought out very strongly in chapter 13. (Neh 13:15) In those days saw I in Judah some treading wine presses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day wherein they sold victuals. (Neh13:16) There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah, and in Jerusalem. (Neh 13:17) Then I contended with the nobles of Judah,and said unto them, What evil thing is this that ye do, and profane the Sabbath day? (Neh 13:18) Did not your fathers thus, and did not our Eloah bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath. (Neh13:19) And it came to pass, that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the Sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the Sabbath day. (Neh 13:20) So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. (Neh 13:21) Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the Sabbath. (Neh 13:22) And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates,to sanctify the Sabbath day. Remember me, O my Eloah, concerning this also, and spare me according to the greatness of thy mercy.

The practical aspect of avoiding work to gain one's livelihood on the Sabbath is not well developed in the books of Moses. There is the manna story, and the detail not to gather firewood for cooking, but aside from that the details are sparse. This passage of Nehemiah focuses on transporting and the buying and selling of food as also forbidden.

In summary, the historical books add little to our knowledge of the ceremonial aspects of the Sabbath. But they do enhance our understanding of why we should set aside our daily labors on that day. First of all, the details of transporting and buying and selling food are prohibited, which is a clarification over the books of Moses. The attachment of the Sabbath to the process of food-getting is made more precise, so that we understand how important the Sabbath is in making us understand in a practical way that we are dependent, not on our own work to sustain us, but on the divine blessing and providence that makes that work effective.

It is precisely the relationship of human efforts to gain sustenance on the six working days and the pause to reflect on the reality of constant dependence on Yahuwah for life and nourishment that the Sabbath reveals in a practical way. The failure of Christians to realize that the Sabbath is a practical revelation of our complete dependence on Yahuwah for life is at the root of Christian failure to understand the process of grace in the provision of salvation and eternal life as well.
The Sabbath and the Psalms

While the Psalms are the prayerbook of the second temple, with its pageant of worship on the Sabbath and other holy days of Judaism, the Sabbath itself goes largely unmentioned. It is mentioned in the Psalms only in the heading of one of them. (Psa 92:1) A Psalm or Song for the Sabbath day. It is a good thing to give thanks unto Yahuwah,and to sing praises unto thy name, O most High.

There is every probability that the entire fourth book of Psalms, the section containing Psalm 92, was compiled for the purpose of Sabbath worship.
The Sabbath and the Prophets

The prophets, quite predictably, focus on moral issues in relation to the Sabbath,just as they do in relation to many other aspects of the Law. We see that immediately at the beginning of Isaiah.
Isaiah

(Isa 1:13) Bring no more vain oblations; incense is an abomination unto me; the new moons and Sabbath, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

Here Yahuwah complains through Isaiah about the hypocrisy of maintaining religious forms as a cover for injustice. This is the central theme of most of the prophets,even when other concerns are evident. This text in Isaiah relates especially to the ceremonial aspects of Sabbath observance.

Isaiah recording a vision But Isaiah recognizes the moral aspect of the Sabbath as well. Here Isaiah recognizes the role of Sabbath-keeping in fostering righteousness, and its effectiveness for keeping people from doing evil. (Isa 56:2) Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.

Isaiah recognizes that the Gentile convert to the worship of the true Eloah, Yahuwah, is also responsible to maintain the Sabbath. He is not to make a distinction between himself and Israel. (Isa 56:3) Neither let the son of the stranger, that hath joined himself to Yahuwah, speak,saying, Yahuwah hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.

The Jewish and entire Middle Eastern culture considers offspring one of the most important parts of life. Isaiah takes the importance attached to having children in the Middle East and uses it to emphasize the importance of the Sabbath. He shows that Sabbath observance lays up a treasure in heaven that is of even greater importance than having children. (Isa 56:4) For thus saith Yahuwah unto the eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my covenant; (Isa 56:5) Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. (Isa 56:6) Also the sons of the stranger, that join themselves to Yahuwah, to serve him, and to love the name of Yahuwah, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold of my covenant.

Those who would contend that the Sabbath is abrogated generally focus on the Sabbathas a legal and ceremonial duty. They never focus on its real role as affirming dependence on Yahuwah's hand safeguarding the non-negotiable rights of subordinates. By the same token, they never discuss the fact that the Sabbath is not a mere obligation,nor even a mere safeguard to human and animal rights, but also a delight. Every true Sabbath-keeper has experienced such delight. Isaiah also notices this aspect of Sabbath observance. (Isa 58:13) If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of Yahuwah ,honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words....

Finally,Isaiah points to the future observance of the Sabbath. Depending on one's view of the prophecy, the Sabbath is to be a central part of the delight of the return from captivity on the part of the Jews or in the restored new earth to come. (Isa 66:23) And it shall come to pass, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith Yahuwah.
Jeremiah

Jeremiah mentions the Sabbath in a more limited context than does Isaiah. He merely reaffirms the principles of Sabbath observance mentioned in Nehemiah. Jeremiah actually wrote before Nehemiah, and no doubt strongly influenced Nehemiah's actions and writing. (Jer 17:21) Thus saith Yahuwah; Take heed to yourselves, and bear no burden on the Sabbath day,nor bring it in by the gates of Jerusalem; (Jer 17:22) Neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers.... (Jer 17:24) And it shall come to pass, if ye diligently hearken unto me, saith Yahuwah, 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;... (Jer 17:27) But if ye 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 will I kindle afire in the gates thereof, and it shall devour the palaces of Jerusalem, and its hall not be quenched.

It is also from the writings of Jeremiah that Nehemiah realized the role that the neglect of the Sabbath played in triggering the Babylonian captivity. (Lam 1:7) Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her Sabbaths. (Lam 2:6) And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: Yahuwah hath caused the solemn feasts and Sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest.
Ezekiel

Ezekiel in vision Ezekiel brings forward a completely different aspect. He bases his remarks in regard to the Sabbath on Exodus 31:13-16 . He thus emphasizes the Sabbath as a sign between Yahuwah and Israel (Eze 20:12) Moreover also I gave them my Sabbaths, to be a sign between me and them,that they might know that I am Yahuwah that sanctify them. (Eze 20:13) But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my Sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.... (Eze 20:16) Because they despised my judgments, and walked not in my statutes, but polluted my Sabbaths: for their heart went after their idols.... (Eze 20:20) And hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am Yahuwah your Eloah.

While Ezekiel emphasizes the Sabbath as a sign of the special covenant between Yahuwah and Israel, he also recognizes some other issues in regard to the Sabbath. He especially focuses on idolatry, and the fact that the Sabbath brings a knowledge oYahuwah. We have already seen how the Sabbath brings knowledge of Yahuwah in a practical way, by showing that humankind is constantly dependent onYahuwah for life and nourishment, and by showing that superiors have limited powers over their subordinates. Ezekiel notes that such knowledge is essential to avoiding idolatry. The idolatry of Israel was associated with neglect of Sabbath observance. There is a direct relationship between the increasing neglect of the Sabbath in the early centuries of Christianity and the rise of a false theory of Yahuwah and the Trinity. These go hand in hand, occurring over the same period of time.

Ezekiel does not fail to describe the results of idolatrous Sabbath-breaking in Israel,with the consequent implications for the same phenomenon among Christians later. (Eze 20:21) Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if a man do, he shall even live in them;they polluted my Sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.

Sabbath-breaking idolatry in the book of Ezekiel is also associated with neglect of justice in carrying out divine judgments in cases of dispute. (Eze 20:24) Because they had not executed my judgments,but had despised my statutes, and had polluted my Sabbaths, and their eyes were after their fathers' idols.

Two chapters later, Ezekiel points out how Sabbath-breaking affects human perceptions, so that a person is incapable of distinguishing between holy and unholy, clean and unclean. Sabbath-breaking goes hand in hand with the idea that uncleanness and Christianity are compatible. Idolatry, Sabbath-breaking, and eating loathsome things without a qualm are seen all around us today, and only repeat what Ezekiel saw in his own day. (Eze 22: Thou hast despised mine holy things, and hast profaned my Sabbaths... (Eze 22:26) Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my Sabbaths,and I am profaned among them. (Eze 23:38) Moreover this they have done unto me: they have defiled my sanctuary in the same day, and have profaned my Sabbaths.

Ezekiel returns to the issue of social justice and the Sabbath, which was left rather sketchily stated in chapter 20. In his final predictions of the coming rise of justice, he mentions the reinstatement of Sabbath observance along with justice before the law. (Eze 44:24) And in controversy they shall stand in judgment; and they shall judge it according to my judgments: and they shall keep my laws and my statutes in all mine assemblies;and they shall hallow my Sabbaths.

Ezekiel's prediction of the second temple has never been fulfilled in detail. But the restitution of the ceremonial aspects of the Sabbath to some extent were reflected in its services. (Eze 45:17) And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the Sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. (Eze 46:1) Thus saith the Sovereign Yahuwah; The gate of the inner court that looketh toward the east shall be shut the six working days;but on the Sabbath it shall be opened, and in the day of the new moon it shall be opened. (Eze 46:3) Likewise the people of the land shall worship at the door of this gate before Yahuwah in the Sabbath and in the new moons. (Eze 46:4) And the burnt offering that the prince shall offer unto Yahuwah in the Sabbath day shall be six lambs without blemish, and a ram without blemish. (Eze 46:12) Now when the prince shall prepare a voluntary burnt offering or peace offerings voluntarily unto Yahuwah, one shall then open him the gate that looketh toward the east,and he shall prepare his burnt offering and his peace offerings, as he did on the Sabbath day: then he shall go forth; and after his going forth one shall shut the gate.

Thus Ezekiel carefully distinguished between the social and moral aspects of the Sabbath on one hand, and the ceremonial and signal aspects on the other. He wrote about both, but in different passages.

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