by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
March, 1939
THE HOLY SABBATH.
3. Its History. In our examination of the original institution of the Holy Sabbath we pondered the three acts of the Creator as recorded in Genesis 2:3, each of which had distinct and special reference to man. First, God “rested on the seventh day,” thereby giving an example for us to follow. But this was not left to be vaguely inferred, for second, “God blessed the seventh day,” setting on it a special dowry for all who should give due heed to its proper end and object. “What men may lose for the moment in productive employment, shall be amply compensated by the refreshment it will bring to his frame—by the enlargement and elevation of his soul—above all, by the spiritual fellowship and interest in God which becomes the abiding portion of those who follow Him in their ways, and perpetually return to Him as the supreme rest of their souls” (P. Fairbairn). Third, God “sanctified it,” setting it sacredly apart from the other six days, thus conferring on it a distinctive character.
But in their efforts to evade the obvious force of Genesis 2:3 some have raised the objection that Genesis 2 records no express command for man to keep the Sabbath. Really, such a cavil is undeserving of notice, yet as a few readers are disturbed by it, we will briefly answer the objection. First, it is plainly required of us in and by the law of nature that some part of our time (Divinely given to us) should be set apart and devoted to God, for the solemn observance of His worship in the world. And where but in Genesis 2:3 could primitive man learn which part of that time was to be thus employed? That natural dictate is met by the Sabbath law requiring us to sanctify one day in seven. Second, this pretense of any obscurity that is in the command of Genesis 2:3 is easily removed by another instance of like antiquity. It has been universally acknowledged that a promise of Christ was given in Genesis 3:15 for the faith of the ancients, yet that very verse was addressed to the Serpent in the form of a curse! With equal propriety, then, could we deny any promise in Genesis 3:15 and declare there is no command in Genesis 2:3—each is self-evidently implied.
Third, a yet more decisive consideration is found in our Lord's words, “the Sabbath was made for man” (Mark 2:27). This cannot mean less than that the Sabbath was made for man's observance and for his benefit. God's glory and our good are always inseparably connected: whatever He has appointed us to heed and do in order for His honour, it is equally our wisdom and gain to comply with. If, then, the Sabbath was made for man's observance, it is self-evident that he is under Divine authority to submit thereto. Ere passing from this verse, let it also be pointed out that since the Sabbath was necessary and profitable for man in his first estate, when free from sin—remember that man was not exempt from labour in Eden, as the words “to dress it and to keep it” (Gen. 2:15) prove!—then how much more so now in order to recover him from his corrupt condition!
In the remainder of this article we shall devote our attention to the primitive observance of the Holy Sabbath, confining ourselves to its history in the earliest ages, namely, to the recognition thereof before its formal renewal in Exodus 20. It is frequently asserted that the Sabbath law originated at the time when Jehovah wrote the Ten Commandments on the tables of stone. But as we have shown, that is an error. The Sabbath was instituted before man fell. We would now inquire what evidence is there of men's keeping the Sabbath prior to Israel's reaching Sinai. Before answering this question, let it be pointed out that if there were none at all this would by no means convince us that the Sabbath was unknown before Exodus 20. An argument drawn from silence is always inconclusive. No mention is made of circumcision from the time of Joshua until the Babylonian captivity, yet how fallacious would be the inference that the rite had ceased to be practiced! Even though the Sabbath occupies so prominent a place in the institutions of Moses, yet it is never mentioned again till the days of Elijah (nearly seven hundred years later), and then only an incidental allusion is made to it (2 Kings 4:23).
There would be no need to wonder, then, in such particularly brief compendiums of history as are giver of antediluvian and Patriarchal times, if there should be a similar silence to those mentioned above. But is there a complete silence? Is there nothing in Scripture to indicate whether or not men kept the Sabbath before Israel reached Sinai? In seeking an answer we have to turn back to the book of Genesis and the first 18 chapters of Exodus, and ere we consult them it is well to remember their general character. No less than 25 centuries of human history are covered by those first 68 chapters of the Bible. Thus it is evident at once that the Holy Spirit has seen fit to give us little more than a bare outline of what transpired during the infancy of our race. Hence, we must not expect to find here anything more than a few references to the Sabbath, and these of the briefest nature. The same pertains to almost any other theme. There are unmistakable references to the Sabbath, but they are only incidental in character.
“And in the process of time (at the end of days) it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD; and Abel, he also brought of the firstlings of his flock” (Gen. 4:3, 4). The very fact of Cain and Abel coming together, and this for the purpose of presenting an offering to the Lord, intimates that the time when they were thus engaged was a stated one, known to and recognized by them both—otherwise, what had induced the jealous Cain to unite with the pious Abel in this action? The bringing of offerings by Cain and Abel was the formal recognition of God: it was an act of devotion. Moreover, it is expressly stated that they worshipped God “at the end of days,” the Divinely appointed season. And when was that? Exactly what is signified by “the end of days”? Surely the unprejudiced reader who comes to the Scriptures in childlike simplicity, desiring to learn the mind of God, will form only one concept here. He will naturally say, Why, the end of days must be the end of the week, and that, of course, is the Sabbath.
But can we prove what has just been advanced? Yes, by an appeal to the context. If the first three chapters of Genesis be read through, it will be found they mention one “end” and one only, and that is in Genesis 2:3: “On the seventh day God ended His work which He had made.” Now as Scripture ever interprets Scripture, as its terms are defined by the way in which they are used in other passages, and as the law of the context is whatever fixes the meaning of any given clause, so here in Genesis 4:3, the “end of days” can only mean the end of the working week—the Sabbath. Thus this passage teaches us four things. First, that previous to the days of Cain and Abel a Sabbath had been instituted. Second, that this Sabbath came at the end of a week of work. Third, that it was recognized and owned by the sons of Adam and Eve. Fourth, that it was set apart for sacred use, namely, the worship of God.
We next turn to, “and he called his son Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed” (Gen. 5:29). Here we are told why Lamech named his son “Noah.” The very fact that the Holy Spirit has recorded this detail must be because some important truth is illustrated thereby. Names were not given in those early days at the idle caprice of the parents. They were pregnant with meaning, frequently given under Divine guidance, often memorializing some event of importance. Plainly was this the case in our present instance. Lamech belonged to the godly line, being the son of Methuselah (whose name was certainly given under Divine impulse), the grandson of Enoch. Lamech called his son Noah, which means rest, giving as his reason, “this same shall comfort us concerning our work and toil of our hands.” In the light of Genesis 2:3, 4, is not this profoundly suggestive? Did not Lamech, in the name given his son, express his gratitude to the great Creator for providing a weekly Sabbath as a rest from “work” and “toil”? It was a pious heart looking forward to the Rest of which the weekly Sabbath was both the type and pledge.
“And it came to pass on the seventh day that the waters of the flood were upon the earth” (Gen. 7:10, margin). This verse records the beginning of the great Deluge and its terms are the more noteworthy because in the next verse we read, “In the six hundredth year of Noah's life, in the second month, in the seventeenth day of the month, the same day were all the fountains of the great deep broken up and the windows of Heaven were opened.” Surely the Spirit had some good reason for giving us both of these time-marks. The second of them is obviously the historical reference: why, then, are we first told that the Flood began “on the seventh day”? Clearly because the reference here is a moral one, a word of explanation. It makes known to us one of the reasons, perhaps the chief one, why God visited the earth with such sore judgment. It conveys a solemn message to us: the flood began on the Sabbath Day! Is not the inference inescapable? Was it not an act of, what men term, poetic justice? Doubtless the antediluvians had flouted the Sabbath institution as they had every other Law of God. They had desecrated His Holy Day: therefore, when the Lord visited His wrath upon them it was on the Sabbath that the Flood commenced!
“And he stayed yet other seven days . . . and he stayed yet other seven days” (Gen. 8:10, 12). These references make it clear that way back in Noah's day the division of time into weeks was a recognized custom, for the repetition here makes it evident this was no casual or arbitrary act on his part. This fact has not received the attention it deserves. How was it, why was it, and when originated this division of time? We submit that this hebdomadal revolution of time furnishes another striking testimony to the primitive Sabbath. We quote now from the late B. H. Carroll, President of the S. W. Baptist Seminary:
“I ask you to notice this strange historical fact, that for all other divisions of time we have a reason in the motions of the heavenly bodies. The revolution of the earth around the sun marks the division of time into years. The moon's revolution around the earth gives us the month. The day comes from the revolution of the earth upon its axis. But from what suggestion of nature do you get the division of time into weeks? It is a positive and arbitrary division. It is based on authority. The chronicles of the ages record its recognition. But how did it originate? Here in the oldest book, in the first account of man, you will find its origin and purpose. Noah twice recognized it in the ark, when he waited seven days each time to send out his dove. Jacob in the days of his courtship found it prevalent when he looked for satisfaction in the laughing eyes of Rachel, and the stern father said, “fulfil her week” (Gen. 29:27). Why a week? How did he get it? It was God's division of time.
Yes, it was God's division of time. Why should our week have seven rather than six or ten days? and why have men everywhere adopted this measure? A primeval Sabbath explains it: it is the key to an otherwise insoluble enigma. Since there is no prominent natural phenomenon visible to every eye which can account for it, we are obliged to deduce some ancient institution coeval with our race, from which it spontaneously originated. That institution was the Sabbath, in which the Creator set apart one seventh of man's days for the worship of Himself. Thus did the Architect of the universe write His signature across time itself, and never shall it be erased.
In his masterly dissertations on the Sabbath, John Owen showed that no impartial and pious mind can entertain any doubt that there was a free observance of the Sacred Day by the Patriarchs: we give a very brief digest of his argument. The creation of the world was one of their principal articles of faith, as the Apostle asserts in Hebrews 11:3—then how vain to imagine they had utterly lost the tradition of the rest of God upon the finishing of His works. That the Patriarchs did observe the solemn worship of God in and with their families is clear from Genesis 18:19 and other passages, and for that some stated time was indispensably necessary; and what ground have we to suppose they were left without Divine direction in this important matter? The testimony which is given to them, that they walked with God and obtained a good report, the fact that they are said to have kept “the way of the Lord” and “His charge” (Gen. 26:5), all point to the same conclusion.
“And Abraham set seven ewe lambs of the flock by themselves” (Gen. 21:28). In this connection it is striking to note how that the ancients, universally, regarded the number seven as having a mystical significance. Seven times did Jacob bow before Esau in proof of his submission to him; seven years did he serve Laban for Rachel, and seven more for Leah. The number seven had, for some reason or other, obtained special favour in the families of Abraham, Isaac and Jacob. The same obtained also among other branches of the race of Shem. The history of Job, for example, who lived in the early times of the postdiluvian age, relates that when his friends came to comfort him they, “sat down with him upon the ground seven days and seven nights” (2:13)—and when (later) the Lord bade him offer sacrifice on their behalf, He said, “take unto you now seven bullocks and seven rams, and go to My servant Job,” etc., (42:8). Balaam evidenced the same mystical reverence for this number (Num. 23:1). This writer is firmly convinced that the sacredness which from earliest times attached to the mystical “seven” has its roots in the primeval Sabbath.
There is yet another trace of the Sabbath in the early ages of the world to be found in Exodus: a most striking one it is, though it seems to have quite escaped the notice of those who have written on this subject. One reason for the deliverance of Israel from Egypt was that they might be free to keep the Sabbath and to offer those sacrifices and observe those ordinances which were connected with it. “Thus saith the LORD God of Israel, Let My people go, that they may hold a feast unto Me in the wilderness” (5:1), “Let My people go, that they may serve Me” (9:1). Do not these words clearly imply that while sojourning in Egypt the Israelites had been prevented from observing their religious ordinances? Their merciless taskmasters had blotted out their Sabbath and made their life one ceaseless round of toil and misery. This is clearly confirmed by the words of Pharaoh to Moses and Aaron: “And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let (hinder) the people from their works? get you unto your burdens. And Pharaoh said, Behold, the people of the land now are many, and ye make them (not “cease” but) REST from their burdens” (Exo. 5:4, 5). Evidently one of the first things the intrepid Moses did when he returned to Egypt was to insist that his brethren keep the Sabbath, and hence Pharaoh's objection.—A.W.P.
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