The Change of the Sabbath

Chapter 6- The Sabbath from Sinai to Calvary

ALL theologians agree that during the fifteen centuries between the giving of the law on Mount Sinai and the resurrection of our Lord, the seventh day of the week was observed with more or less strictness by the Jewish people, and was obligatory upon them by divine authority. We shall not, therefore, devote much time to its consideration during this period, but we will notice a few prominent points. ChSa 31.1

That law of which the Sabbath was a part, spoken by God upon Mount Sinai, was written by his own finger on two tables of stone, thus indicating its enduring character. And being placed within the ark in the most holy place of the sanctuary, beneath the mercy seat, where, between the cherubim, the visible presence of God rested, it was the central object of interest in their system of religion. Exodus 31:18; Deuteronomy 4:12, 13; 22; 10:1-5; Exodus 40:20, 21. ChSa 31.2

The Sabbath is mentioned in various scriptures during this long period, showing that it was observed by the pious among that people; while there are many reproofs given by the sacred writers for transgressions of the Sabbath law. Nehemiah 10:31, 33; 2 Kings 4:23; Amos 8:4-6: Isaiah 56:1-8, etc. ChSa 31.3

One striking fact showing God’s regard for the Sabbath is found in the prophecy of Jeremiah (chap. 17:20-27): “Hear you the word of the Lord, you kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates. Thus says the Lord, Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem. Neither carry forth a burden out of your houses on the Sabbath day; neither do you any work, but hallow you the Sabbath day, as I commanded your fathers. But they obeyed not, neither inclined their car, but made their neck stiff, that they might not hear nor receive instruction. And it shall come to pass, if you diligently hearken unto me, says the Lord, 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, then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall REMAIN FOREVER. And they shall come from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the mountains, and from the south, bringing burnt offerings, and sacrifices, and meat offerings, and incense, and bringing sacrifices of praise, unto the house of the Lord. But if you 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 a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.” ChSa 32.1

On this text Dr. Adam Clarke comments thus: “From this and the following verses we find the ruin of the Jews attributed to the breach of the Sabbath; as this led to a neglect of sacrifice, the ordinances of religion, and all public worship, so it necessarily brought with it all immorality. This breach of the Sabbath was that which let in upon them all the waters of God’s wrath.” ChSa 33.1

What could exalt the importance of the Sabbath more than these statements of Holy Writ? Had they kept the Sabbath sacredly, other religious blessings would have followed, and would have preserved their city and nation forever: whereas their neglect of the Sabbath ultimately caused their ruin as a nation. They were very lax in its observance previous to their captivity in Babylon, and were often reproved for this. But after their return, they were much more strict. Indeed, they were so particular in regard to its observance that they would sometimes suffer themselves to be overcome rather than fight on the Sabbath. They would not attack their enemies on that day, even when their neglect to do so endangered their safety. Josephus gives many instances of this kind. (Antiquities, b. 12, chap. 6; and b. 13, chap. i; also the books of the Maccabees.) ChSa 33.2