Is Sunday the True Sabbath of God?


Some More Sliding

We should not, however, leave this particular invention of his without further notice of his insistence that there must be six days’ work between Sabbaths, or else there can be no keeping of the commandment. Indeed, one essential of this whole scheme of his calendar, and of fixed-date Sabbaths, is this strict pressing of the words of the fourth commandment “Six days shalt thou labor, 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;” for on page 60 he says:— STSG 47.4

“In building the Bible calendar [“remodeling the Egyptian calendar into the Bible calendar”], there must be six days of work to follow the weekly Sabbath.” STSG 48.1

And on page 64:— STSG 48.2

“The Bible requires that there be six days’ work after Elul 27, before the next Sabbath, and also ‘In the first day of the seventh month, shall ye have a Sabbath (Leviticus 23:24). Hence, it will be necessary to drop out two of the five odd days here, in order to let the first day of the seventh month be the seventh day of the week.” STSG 48.3

That is to say, this his calendar is built so strictly upon the theory that six days of work must lie between Sabbaths, that he must slide out two whole days where they naturally come, in order to preserve it alive. STSG 48.4

Again, on page 65:— STSG 48.5

“The Lord also required that six days of labor must precede the Sabbath.” STSG 48.6

And this theory is so essential to the existence of his Egyptian calendar, that he slides in here the two days that he slid out at the other point, to preserve alive his essential theory that there must be six days work between Sabbaths. STSG 48.7

Again he says, page 65:— STSG 48.8

“The Lord commanded Moses to work six days before he had a Sabbath.” STSG 48.9

Again, page 76, he says:— STSG 49.1

“He [God] shows when the Sabbaths come, by saying, ‘Six days shalt thou labor; ... the seventh day is the Sabbath.’” STSG 49.2

Again, referring to the giving of the law at Sinai on the Sunday that he has chosen, he says:— STSG 49.3

“Now on Sunday morning, God said, ‘Six days shalt thou labor; ... but the seventh day is the Sabbath of the Lord thy God.’ Where did they begin to work the ‘six days’? Did they work that Sunday?—No. They did not work that Sunday.... About five minutes before the conclusion of the ‘words of the Lord,’ and about the going down of the sun, Sunday evening, He would repeat to them (the third time that day), ‘Six days thou shalt do thy work, and on the Sabbath day thou shalt not work.’ Work six days from that Sunday evening?—Certainly. But if they do work six days from Sunday evening, and rest the seventh day, they must rest on the next Sunday. That is exactly what God required them to do. What is this ‘seventh day’ which will fall on the next Sunday, Sivan 12?—That ‘seventh day’ (Sunday) is the Sabbath of the Lord thy God.”—Pp. 88-90. STSG 49.4

Again, on page 93, he says that the fourth commandment “required them to work six days and rest on Sunday.” STSG 49.5

And finally, on page 133, he says:— STSG 49.6

“My calendar has always six days, and only six days, of work, preceding my Sabbaths.” STSG 49.7

But, in spite of all his sliding, even this fails; for on page 114 he admits that “Tisri 10,” the day of atonement, was “a day upon which no work might be done, and yet it intervened between two weekly Sabbaths, every year, amongst the ancient Jews.” STSG 49.8

And when he meets this fact, what does he do with his strictly-drawn theory that six days of work must lie between Sabbaths?—Oh, that is as easy as all the rest! He simply lets it slide: merely with the observation that “it did not interfere with the arrangement of the weekly Sabbath days”! STSG 50.1