The Biblical Sabbath
Observation of the Sabbath is one of the key variations between Christianity and Judaism, even though each of these two religious systems of man claim adherence to the same Book (or at least portions thereof), which clearly delineates everything about the Sabbath. While the Sabbath is acknowledged by both, the actual day observed by these two religious systems differs. Why?
We see instruction concerning the Sabbath in a number of places in the Biblical record. In Leviticus 23:1-3 we see where the Lord spoke to Moses in regard to His feasts, saying, “… these are My feasts.” The first feast listed beginning in Verse 3 states:
“Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a holy
convocation. You shall do no work on it; it is the Sabbath of the Lord in all your dwellings.”
In the fourth Commandment (of the 10: Ex. 20:1-17) we are told: “Remember the Sabbath day, to keep it holy.” The word ‘remember’ here is zakar in the Hebrew, which means to act on, observe and do (as Elohim instructed). See also, Isaiah 56:1-8.
The Sabbath was given as a sign to confirm the Mosaic Covenant (see Chapter 7). Read, for example, Exodus 31:12-17. The background for the day of the week to observe in accord with Biblical instruction is established in the creation account itself: Genesis 2:1-3. Scripture is clear that the Sabbath is to be observed for a full 24 hour period, with no work to be done thereon (see, e.g., Exodus 31: 14-15; Lev. 23:3). The question of what it is that constitutes ‘work’ in this context has been debated for centuries. Judaism has taken this to the extreme within the framework of its fence laws. Christianity, conversely, has generally considered the “Lord’s Day”[1] to be a period of Sunday morning worship, with the balance of the day rendered as any other day (mind you, this varies, but is rarely considered a 24 hour period).
Considering the whole council of Elohim’s Word and, citing specifically Exodus 31:12-17, we learn several aspects of what Elohim had in mind for the sanctification and purpose of the Sabbath observation. First, we note that the Sabbath is a sign between Elohim and His covenant people (v. 13). A sign was intended to point to and remind us of a reality; viz., that Elohim has set us apart, sanctifying us to Himself, and has set us apart for His purposes. When we observe the Biblical Sabbath we are setting ourselves apart. Second, we learn that Elohim considers the Sabbath to be an extremely important commandment, so much so that the consequence for profaning it is death (vv. 14, 15). This brings us to the question of what is it that constitutes profaning the Sabbath? Verse 15 tells us that working on the Sabbath amounts to profaning it. Here is where the confusion has surfaced; viz., what is it that constitutes ‘work’ in terms of the Sabbath commandment? Using Verse 15 as an example, we see where the usual term for work in the Hebrew, abodah/avodah (Strong’s No. 05656), means labor, construction, or service; but this is not the word used in the two places of Verse 15. Instead, the Hebrew word used is mela’kah (Strong’s No. 04399), primarily meaning occupation, business or anything involving gainful employment. Thus, work that defiles the Sabbath is our normal activities on the other six days of the week, our labor to provide sustenance for ourselves and family. It does not mean activity in general. What is prohibited on the Sabbath is the continuation of business, employment or making a wage – the normal things reserved for the other six days of the week. What we can conclude from this is that Elohim desires that we devote and set aside one day a week (the 7th day) to focus on Him, His provisions and wonderful teaching and instruction for living life to the fullest. By faithfully observing the weekly and High Sabbaths we affirm to Elohim and to ourselves that He is the One who supplies all our needs, and even that which we gain through our weekly business is, in fact, from Him.[2]
Judaism throughout history has observed the correct day for the Sabbath, beginning at sundown on the close of the sixth day, to sundown of the next (seventh) day, 24 hours later. Christianity, conversely, changed the day of observation for the Sabbath to the first day of the week (Sunday) in the era of Constantine the Great (ca. 325 A.D.). This was in accord with Constantine’s desire to bring harmony among the populace, and to quell the debates over which day of the week to observe the Sabbath . The Fourth Century Church had by that time largely separated itself from the Jewish ‘traditions,’ but many of the people in the then forerunner to the Roman Catholic Church had been accustomed to observing rites of Sun worship, on ‘Sunday,’ including Constantine himself. The Catholic Encyclopedia clearly acknowledges changing the Sabbath observance to Sunday, the first day of the week, by virtue of the Pope’s position as Vicar[3] on earth. At the time of the Protestant Reformation, this did not become an issue in the otherwise grounds for splitting away from Catholicism. Thus, to this very day the Sabbath day of worship or observance is, within the multiple Christian denominations of the world, on the first day of the week, Sunday, by virtue of man’s traditions – contrary to Elohim’s instructions found in His Written Word.
Thus, we see through the basic exegetical principles of historical and textual context, Judaism has maintained the correct day of the week, and time period, for observance of the Biblical Sabbath. However, the extreme of Judaism’s fence laws, under the guise of ‘protecting the Sabbath,’ has gone beyond the intents of Sabbath observance and, in certain sects and settings, resulted in burdening the people with unnecessary Sabbath prohibitions. Conversely, Christianity’s unauthorized change of the day of the week for Sabbath, coupled with a lax period of observance, has operated to mislead generations into thinking that the Church’s leadership has had more authority on earth than Elohim Himself.
Related to the above discussion of the weekly (seventh day of the week) Biblical Sabbaths, are the oft used terms within Judaism of High Sabbath, and Preparation Day. Referring to Leviticus Chapter 23 again, we read of the seven annual Feasts of the Lord.[4] The manner in which these feasts are determined as to day(s) of celebration is outlined in Leviticus 23. Because these often do not fall on the seventh day of the week, yet are at times identified as Sabbaths (see, e.g., Lev. 23:24 for the Feast of Trumpets – Yom Teruah), Judaism has distinguished these from the weekly Sabbaths by designating them as High Holy Days, High Sabbaths or simply High Days. While certain of the Feasts can fall on the weekly Sabbath, when this happens the day is both a High Sabbath and a weekly Sabbath. The day before any Sabbath, weekly or High, is considered a Preparation Day; the concept being that because work is not allowed on Sabbaths (weekly or High), the preceding day is the day to prepare for the following day’s Sabbath so that work will not have to be done on the Sabbath itself. Not generally understanding this within Christendom has been a source of considerable confusion. This is perhaps best illustrated by the examples we read in Luke 23:50-56; Mat. 27:62-28:7; John 19:41-20:2. Also, not understanding that Passover (Nisan 14 – Lev. 23:4-5) is the day that the Paschal Lamb was to be slain (a picture of Messiah Yeshua as the Lamb of YHVH), and the following day (Nisan 15) was the beginning of the Feast of Unleavened Bread (a High Sabbath). Thus, Passover is not a Sabbath, or a High Sabbath, but rather a Preparation Day for the High Day (first day) of Unleavened Bread, a Feast which lasts seven days.
These Biblically textual facts play heavily into the misunderstanding for centuries that Messiah Yeshua was crucified on a Friday (Good Friday, so-called) and arose from the grave on a Sunday
(Easter Sunday, so-called) morning. Yet, the Messiah Himself tells the scribes and Pharisees in Mat. 12:38-41 (cf. Jonah 1:17) that He would be in the heart of the earth (grave) for “…three days and three nights….” From a Friday afternoon to a Sunday morning does not equate to the time period spoken of by Yeshua. One more Biblically textual fact plays into this picture: Yeshua said in Mark 2:27-28, that He is the Lord of the Sabbath. Thus, for Messiah Yeshua to be who He said He was, he would have to fulfill all of the textual-historical criteria found in the Bible, including resurrection on the weekly Sabbath, or He could not in fact be the Messiah. For a more detailed sequence of the crucifixion, burial and resurrection, refer to Chapter 10, under the sub-heading of The Four Spring Feasts of YHVH.
[1] Christendom’s oft used term for Sabbath, designed to distinguish it from the Jewish observance.
[2] Having stated the principle, reality at times dictates that one must work on the Sabbath, at least periodically. While this is not desirable, it is nevertheless sometimes a necessity to provide for our family. When in this type of situation, the prudent thing is to petition the Father for another work schedule, or possibly a different job in which Saturday work is not required. Sometimes, if one’s employer is approached regarding the desire to not work on the Sabbath, with an honest explanation as to why, things can be adjusted to accommodate your wishes. By expressing our desire, with reasons openly and sincerely given, we are exposing our set-apartness to Elohim before others.
[3] Vicar – acting in the place or position of another; in this case of Elohim and/or Messiah Yeshua, with no Biblical authority to do so.
[4] These being Passover (Pesach), Unleavened Bread, Feast of First Fruits (Yom Bikkurem), Feast of Weeks (Shavuot), Feast of Trumpets (Yom Teruah), Day of Atonement (Yom Kippur), Feast of Tabernacles (Succot).
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