Remember the Sabbath

Benton Street Baptist Church January 26, 2014

David G. Barker

Introduction Wendell Berry poem

Whatever is foreseen in joy

Must be lived out from day to day. Vision held open in the dark

By our ten thousand days of work. Harvest will fill the barn; for that

The hand must ache, the face must sweat. And yet no leaf or grain is filled

By work of ours; the field is tilled And left to grace. That we may reap, Great work is done while we’re asleep. When we work well, a Sabbath mood Rests on our day, and finds it good.1

Transition --When we work well, a Sabbath mood rests on our day, and finds it good --Sabbath, Sabbath-keeping, remembering the Sabbath --what does it mean to “keep Sabbath” or “remember the Sabbath”? --what does it mean for the Christian to tie into this Old Testament law? --what does it mean for the NT church to take seriously this command given to OT Israel? --we are in the 4th commandment of our study of the 10 C’s --invite—turn—Exodus 20—read vv. 8-11 Thesis --find three parts to God’s command to Israel to remember the Sabbath #1. We find the command to remember the Sabbath itself—the what #2. We find how the Sabbath is to be remembered #3. We find why the Sabbath is to be remembered

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!1 Wendell Berry, Sabbaths, Berkeley: North Point Press, 1987, cited from Dorothy Bass, “Keeping Sabbath,” in Practicing Our Faith (San Francisco: Jossey-Bass, 1997), p. 77.

Exposition of Exodus 20:8-11 #1. The what—the command to remember Sabbath (vv. 8-10a) --“remember”—more than call to mind --act --“God remembered” --e.g. remember our anniversary --so, they were called to do something about it --to act appropriately --they were to make it holy—sanctify it --set it aside as something special to God --there was a Godward focus to Sabbath --six days they were to work --and by the way—work is good --A and E were called to work the Garden before the Fall --God’s people are called to engage in work as part of their godliness --seventh day (Saturday—Friday night to Saturday night—for Israel)—Sabbath --a day to rest, stop work, enjoy family and life, feast, and play --and these things were sanctified—holy—directed toward the worship of God #2. The how—how was Israel to remember the Sabbath? (v. 10b) --no work—no one! --family, servants, animals, non-Israelites --while 6 days of work was good --seven was not

--so there was a release from the tyranny of over-work --and a day to be and let be --a day when productivity did not have to happen

#3. The why—why is Sabbath to be remembered? (v. 11) --they were to reflect the work-rest pattern of God --since they were the image-bearers of God --they were created in/as God’s image --they were hard-wired to work 6 days and rest one --but—second reason --now, come to Deuteronomy 5:12-15 --same command

--additional reason: celebrate their release from slavery from Egypt

--Egypt and the ANE—celebrated Sabbaths --not new --but slaves were never given that privilege

--now Israel, as freed slaves—given Sabbaths—every week, every month, every year, every 7 years, every 50 years --and slaves were to be included

--so, for this reason—God put his blessing on the Sabbath day, and made it a special sanctified day

Impact and implication --OK—this is all well and good --we’ve looked at the text—both in Exodus and Deuteronomy --seen the what, how, and why—for Israel back then --so how does it work for us today? --are we obligated to the law or command to remember the Sabbath? --to not work from 6:00 on Friday evening to 6:00 on Saturday evening? --Jewish Sabbath --answer—yes and no! --no—we are not under the legalities of the OT law --Jesus fulfilled the OT law—text—Matt 5:17

Do not think that I have come to abolish the Law or Prophets: I have not come to abolish them, but to fulfill them.

--so Jesus fulfilled the Law, completed it, ended its legalities and obligations

--and so, and we are not under the legalities and forms of the Law --but yes—all 613 OT laws were rooted in principles, in values, in characteristics of God

--and so, we look for the principle or value embedded in every OT law in order to capture the character of God, and the revelation of God in the person of Jesus

--and seek to live those out and

--and that includes the Sabbath law --so, are we required to legalistically keep the Sabbath law every 7th day from Friday evening to Saturday evening? --are we required not to do all the things the Sabbath law said were not to be done? --answer—no—Jesus completed all that --free from all the OT law

--no binding effect—none of it --but, is there a principle of Sabbath-remembering/keeping that we are expected maintain? --yes

--OT law points us to the God that stands behind every law and expects us to capture and live out the value or principle that is embedded in each law --including the Sabbath law --and so, we need to be Sabbath-keepers in principle --I see it as a critical part of our spiritual disciplines along with Scripture reading, prayer, gathering for worship, serving, and other spiritual disciplines

So, how do we make it work—in principle, and practice? 1. We recognize that Jesus brought a new Sabbath day rooted in his

resurrection --the resurrection of Jesus on the first day of the week was the new act of

redemption and release from slavery—the slavery of sin --the resurrection takes us from looking back toward the original creation and takes us

toward looking forward to the New Creation

--and so, the 7th day has moved to the 1st day for worship and rest from work --what is called in the NT—The Lord’s Day --become the new norm

2. We make it work in the complexity of our secular society --but not everyone can set aside Sunday for Sabbath --we live in a society that demands us to work on Sundays

--in churches—pastors, musicians, teachers, children’s workers—work hard on Sundays

--hardly a Sabbath --some of our churches worship on a Saturday evening, or a Wednesday evening --and so we make our Sabbath-life wrap around those times --and so we make something work --frankly, we are not obligated by law to either the 7th or 1st day --yes, again—hard-wired as image-bearers of God—Sabbath-keeping God --so we work at that 6:1 ratio --for me—I am able to Sabbath on Monday --for others, it may be Saturday or part of a couple of days during the week --there is no legalistic form --but we need to work at making it work 3. We recognize Sabbath as a time to pray and play

--this is Eugene Peterson’s language, and I love it --I grew up in a strict, legalistic Sabbath-keeping home --it was awful! --it was all about what we could not do --the OT Sabbath was always a day of feasting, family, and playing --we feast on food, beauty, music, creation --we enjoy family in all its messiness and confusion --we play—games, fun, recreation --and yes, we pray—we worship with God’s people 4. We are released from the tyranny of over-work --proverb—“Work expands to fill the time available” --Sabbath disallows that to happen 5. We are freed from the need to be productive --we can simply be, and not do and be productive --Wendell Berry’s poem said, “while we sleep creation grows”—without us --interesting—the Hebrew day started in the evening—rest --then they joined the day already in progress without them 6. We bask in the blessing of God --God blessed the Sabbath --we are blessed when we are part of what God blesses --part of the curse is not to keep Sabbath --it is an expression that we know better than God 7. We consciously participate in something holy --the day is called holy --yes, the form is gone, the required day is gone --but when we remember Sabbath, keep Sabbath—we are still part of that holiness 8. We celebrate release from slavery

--Israel was once enslaved and keeping Sabbath reminded them of their release from Egypt (Deut 5)

--as the church, the new Israel, we were once enslaved to sin and a fallen world --keeping Sabbath reminds us of our release through Jesus Christ—his life, death, and resurrection

9. We anticipate the Sabbath-life to come

--every time we keep or remember Sabbath we point ourselves forward to the ultimate Sabbath in the NH and NE --AH talks about this—Hebrew 4—there is a Sabbath-rest for the people of God --Jesus’ resurrection guarantees a future Sabbath rest that will last for eternity --so, as we set aside the first day of the week for our Sabbath worship, or whatever form we able to work out, we celebrate the resurrection and we anticipate the final Sabbath in the NH and NE—the New Creation

Finale --just a few thoughts—push us—help us take this seriously 1. This is the Jesus way

--Jesus told us that the two greatest commandments are to love God and love our neighbour

--this was his way of summarizing the 10 C’s --1-4—Love God --5-10—Love neighbour --the Sabbath law, the 4th commandment, was part of what Jesus said was loving God

--yes, he fulfilled the legalities and the forms of the Law --but when he said that loving God was the greatest commandment, and had in mind the first four of the 10 C’s, keeping Sabbath is in that group --keeping the values and principles of Sabbath is the Jesus way

--he also said that the Sabbath was made for man—men and women, not the other way around --he embraced Sabbath, and gave it to us, made it for us, as a gift—a gift that is both holy and blessed --our task is to receive it --it is the Jesus way

2. This is really good news

--Eugene Peterson writes: “Many people simply can’t believe that there can be a large leisurely centre to life where God can be pondered.”

--release to pray and play --cease, rest, feast, re-create

--but even better news—it points to an ultimate Sabbath rest brought about by Jesus --Jesus is our Sabbath, and is the agent of an eternal Sabbath

--and all people, by faith in Jesus, can be part of that Sabbath rest, now and in the future, as we look forward to a NH and NE, a New Creation, that will last for eternity --this is the gospel, this is the good news

3. This makes us all think about ourselves, God, and the world differently --creates a whole new world-view --the culmination of our week is Sabbath --we don’t keep Sabbath to get rested up for work --we keep Sabbath because it is blessed and holy --it is the high point of our weekly life

--this creates a huge shift in how we think about who we are, what we do, and what God loves and enjoys

4. We need to respond --we need to be Sabbath-keepers --it is part of who we are as the image-bearers of Sabbath-keeping God --if Sunday works—wonderful—enjoy, pray and play --if it doesn’t, for whatever reason, then find something that does --and if we can’t, maybe we need to re-arrange some priorities and commitments Note: --gone through a lot of material --presentation—posted on the website—along with my notes --as well—notes to a seminar/workshop on Sabbath-keeping --give you a chance to go over this --stay at front—questions or thoughts—love to chat Marva Dawn writes:

To return to Sabbath-keeping is not nostalgia or an attempt to return to an age that is pre-enlightenment, pre-Industrial Revolution, and pre-Darwinian. Rather, it is a return to the spiritual dimension that haunts us [emphasis mine]. In an age that has lost its soul, Sabbath keeping offers the possibility of gaining it back. In an age desperately searching for meaning, Sabbath keeping offers a new hope. In contrast to the technological society, in which the sole criterion of value is the measurement of efficiency, those who keep the Sabbath find their criteria in the character of God, in whose image we celebrate life.2

!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!2 Keeping the Sabbath Wholly, p. 50.

Keeping Sabbath: A Neglected and Necessary Discipline for Leaders

(of all sorts, especially Christian Leaders!)

Introduction

Whatever is foreseen in joy Must be lived out from day to day.

Vision held open in the dark By our ten thousand days of work. Harvest will fill the barn; for that

The hand must ache, the face must sweat. And yet no leaf or grain is filled

By work of ours; the field is tilled And left to grace. That we may reap, Great work is done while we’re asleep. When we work well, a Sabbath mood Rests on our day, and finds it good.1

Dorothy Bass writes:

How often people today cry out in exasperation or despair, “I just don’t have enough time!” There is so much to do: earn a living, fulfill a vocation, nurture relationships, care for dependents, exercise, clean the house. Moreover, we hope to maintain sanity while doing all this, and to keep growing as faithful and loving people at the same time. We are finite, and the demands seem too great, and the time too short.2

The inevitable comment: “I did not know how tired I was.” Eugene Peterson confesses:

I got into it early, and engaged in my sin with gusto. As I developed in the Christian faith, I was examined and instructed in ways to discern, repent of, and defend against the classic sins that interfered with faith and love and hope . . . . But not once did anyone call me on this sin. Instead, I was—if you can believe it—commended in my law-breaking. In fact, at one critical point, when I was out-of-control obsessive in my indulgence of this sin, I was rewarded with the single largest annual increase in salary I have ever received.

1 Wendell Berry, Sabbaths, Berkeley: North Point Press, 1987, cited from Dorothy Bass, “Keeping Sabbath,” in Practicing Our Faith (San Francisco: Jossey-Bass, 1997), p. 77.

2 Dorothy C. Bass, “Rediscovering the Sabbath,” Christianity Today (September 1, 1997), p. 39.

It is the [western] bargain-basement sin, on sale in virtually every [western] church. The sin? Sabbath breaking, the willful violation of the fourth commandment.3

Two challenges in thinking about Sabbath-keeping 1. We are not quite sure what to do with Sabbath-keeping as a spiritual

discipline.4 We are quite happy to talk about: Scripture reading Prayer silence and solitude fasting journaling serving communal worship 2. We are not quite sure what to do with #4 of the 10 commandments We are quite happy to preach, teach, and seek to live the other 9.

We are convinced that we are not under law—that Christ has “fulfilled” the law. Thesis I would suggest that Sabbath-keeping, at both the micro and macro levels, stands at the core of what it is to be the image-bearer of God, it is critical for living out the gospel and New Covenant faith, and to fail to keep Sabbath violates our God, ourselves, our friends and fellow humanity, and our world. Biblical and theological reflections

1. We keep Sabbath because of who we are as image-bearers of God

Genesis 1:26-27 Exodus 20:8-11 *tselem and demuth

In establishing the kind of God and King that we are to represent—the story of creation is told with a Sabbath ending.

3 Eugene Peterson, “Confessions of a Former Sabbath Breaker,” Christianity Today (September 2, 1988), 25.

4 Don Whitney doesn’t mention it. The closest he comes is “silence and solitude” (Spiritual Disciplines for the Christian Life [Colorado Springs: NavPress, 1991]).

That image was marred at the Fall, but as Christians we have had that image renewed (not perfected) (cf. texts like Rom. 8:29; 2 Cor. 3:18; Col. 3:9-10; Eph. 4:22-24),5 and so, of all people in the world, Christians are able to represent the rule of God in the world better than all other people, including the dimension of keeping Sabbath.

2. What about the Law? Isn’t Sabbath-keeping part of the OT Law?

Civil, ceremonial, and moral law.6 Wrong! This does not work—for two reasons #1. In commandment 4 we find the ideas blended

#2. No Hebrew would ever think in those categories Jesus Christ has “telosed” the Law. Iin doing so, the forms and structures are no longer binding—none of them. But, every law, every one of the 613, was rooted in a principle or value found in the character, kingship, and kingdom of God.

3. What about Jesus’ comment about the Sabbath (via Mark 2:23-28)

“Humankind was not made for Sabbath, but Sabbath for humankind” (Mk. 2:27, cf. Mt. 12:1-8; Lk. 6:1-11; 13:10-17).

He is affirming a Sabbath-keeping principle—he is validating it.

Beyond this, he is reflecting what it is to be human.

4. Part of the curse in creation is not to keep Sabbath We perpetuate that curse when we see the earth and creation simply as a commodity.

We also perpetuate that curse when we see productivity as the ultimate good. The pinnacle event of the creation week was the 7th day of rest. We have concluded that God was wrong. 5 See Anthony A. Hoekema’s fine work, Created in God’s Image (Grand Rapids: Eerdmans, 1986) for a good discussion of the image of God renewed in Christians.

6 Walter Kaiser’s fatal flaw, Toward an Old Testament Theology (Grand Rapids: Zondervan, 1978), pp. 114-119.

5. Paul and Sabbath Colossians 2:16 (cf. Gal. 4:10) 6. The author of Hebrews and Sabbath Hebrews 4: 1-13 Sabbath-rest is the picture of the ultimate realization of life with God. 7. So then, what does Sabbath-keeping represent—biblically and theologically? I would suggest 7 things:

#1. The release from the tyranny of (over) work

#2. The cessation of the need to be productive #3. To bask in the blessing of God Genesis 2:3; Exodus 20:11 #4. To consciously reflect on something holy Genesis 2:3; Exodus 20:11

#5. The celebration of redemption and release from slavery (slaves were never allowed to keep Sabbath in pagan cultures)

Deuteronomy 5:12-15 #6. It anticipates the life to come Hebrews 4:1-13 #7. To reflect on being and not doing—a day not to get things done, but to reflect on

what God has done and is doing. Nehemiah 13:15-22

Summary of theological implications for New Covenant praxis

1. No, we are not under the legalities of the OT Law—no one is taking us there.

2. Yes, there is a Sabbath principle rooted in being image-bearers of God, and as Christians we have that image renewed.

3. Keeping Sabbath is all about celebrating redemption (that is why Sunday is the “fall back” day to observe Sabbath).

4. Part of the curse is not to keep Sabbath.

5. To practice Sabbath is to live out in real terms the now-but-not-yet kingdom of God.

6. Sabbath functions as multiple levels—micro to macro (weekly to decades).

The nature of Sabbath-keeping Marva Dawn is very helpful in capturing the essence of Sabbath-keeping.7 She talks about the notion in four ideas: *ceasing *resting *embracing *feasting 1. Ceasing

She calls us to cease our need and demand (of others) to be productive all the time. It is a release from our attempt to be God, to control, and to falling prey to our culture. She has a wonderful quote from Abraham Heschel:

To the biblical mind, however, labor is the means toward an end, and the Sabbath as a day of rest, as a day from abstaining from toil, is not for the purpose of recovering one’s lost strength and becoming fit for the forthcoming labor. The Sabbath is a day for the sake of life. Man is not a beast of burden, and the Sabbath is not for enhancing the efficiency of his work. “Last in creation, first in intention,” the Sabbath is “the end of the creation of heaven and earth.”

The Sabbath is not for the sake of the weekdays; the weekdays are for the sake of the Sabbath. It is not an interlude but the climax of living.8

While productivity is a virtue, it is not the summum bonum of life.

7 Keeping the Sabbath Wholly (Grand Rapids: Eerdmans, 1989). She is focusing attention on Sunday as sabbath. This may limit the book’s practicality, but she still point us in some very good directions. It is also interesting to read such a book from a woman’s perspective. It helps men to understand how male-centred we are in our preaching and writing, and why women find that frustrating.

8 The Sabbath: Its Meaning for Modern Man (New York: Farrar, Straus & Giroux, 1951), p. 14. Cited from Dawn, Keeping the Sabbath Wholly, p. 49.

2. Resting

She points us to spiritual, physical, emotional and intellectual rest. But beyond that she points us to the social and character forming dimensions of Sabbath rest. In the work week, there is little opportunity to slow down long enough to catch the grace of God that undergirds everything. Sabbath-keeping puts us firmly in touch with God’s grace again, and fully understand rest. The text in Exodus 23:12-13 is enlightening. The term for “refresh” is to be “nepheshed”—to be re-souled, to be re-established as living beings!

3. Embracing

In Sabbath-keeping we embrace an intentionality of belief that we truly do believe that God’s values are good—values such as worship, family, play, community, trust in God, and the wholeness of life and being. In Sabbath in we embrace people instead of things, celebration instead of planning, freedom instead of schedule. We embrace giving rather than requiring, and we embrace shalom.

4. Feasting

We pause to feast—to feast on God, others, music, beauty,9 food, affection, and festival. In Eugene Peterson’s terms—a time to pray and play.10

Some reflections on practicalities and practices 1. Intentionalize Sabbath.

Call it Sabbath, and keep it. Select it and protect it. Entering into “empty” time is hard! We have been taught that time is money, we are to “redeem” the time, and we to do ministry in and out of season!

2. Find a form and structure that works.

This may be entire day; it may not. However, I do think the 6:1 is hard wired into our humanness. Paul seems to think that any day will work (Rom. 14:5-6).

9 N. T. Wright argues that every human being has four basic urges rooted in who we are as God’s creation and representatives in the world: spirituality, community, justice, and beauty. He then goes on to argue persuasively that these are all fulfilled in Jesus of Nazareth (Simply Christian: Why Christianity Makes Sense [New York: Harper Collins, 2006]).

10 Peterson uses this term widely in his reflections on Sabbath keeping. See “Confessions of a Former Sabbath Breaker,” Christianity Today (September 2, 1988): 25-28.

3. Teach and preach on it

This also means that we work hard at communicating Sabbath-keeping as a practice for our people. And this means that for many of them it is not Sunday! Now we have to ask the question, “What kind of squeeze are we putting on our people—especially our leaders?”

4. Be sure Sabbath is included in ministry contracts and agreements.

This both intentionalizes and guards the practice. Be sure we have enlisted the congregation’s help.

5. Be sure Sabbaticals are included in ministry contracts and agreements.

This needs to be a proactive step, not a reactive or remedial matter. In too many cases granting sabbaticals comes about when a melt-down occurs, and all too often it is too late. This needs to be prescribed up front. Suggestions: *one day per week as Sabbath (or some form of that) *two weeks per year (not vacation) *a more lengthy sabbatical after a number of years11 While Dawn’s categories above help in guiding a sabbatical, the focus is release from the daily duties of pastoral care, leadership and mission, and in that there is a new and refreshing direction of thought and input into our lives. This brings about a ceasing, resting, embracing, and feasting, which in turn brings life. Out of that life we serve and minister.

Final comment Dawn writes:

To return to Sabbath-keeping in not nostalgia or an attempt to return to an age that is pre-enlightenment, pre-Industrial Revolution, and pre-Darwinian. Rather, it is a return to the spiritual dimension that haunts us. In an age that has lost its soul, Sabbath keeping offers the possibility of gaining it back. In an age desperately searching for meaning, Sabbath keeping offers a new hope. In contrast to the technological society, in which the sole criterion of value is the measurement of efficiency, those who keep the Sabbath find their criteria in the character of God, in whose image that celebrate life.12

11 I am being deliberately ambiguous on this since we vary so widely in who we are as persons and churches.

12 Keeping the Sabbath Wholly, p. 50.

Further reading Bass, Dorothy C. “Keeping Sabbath.” In Practicing Our Faith. Edited by Dorothy Bass. San

Francisco: Jossey-Bass1997. Buchanan, Mark. The Rest of God: Restoring Your Soul by Restoring the Sabbath. Nashville:

Thomas Nelson, 2006. Carson, D. A. ed. From Sabbath to Lord’s Day: A Biblical. Historical and Theological

Investigation. Grand Rapids: Zondervan, 1982. Dawn, Marva J. Keeping the Sabbath Wholly. Grand Rapids: Eerdmans, 1989. ______. The Sense of the Call: A Sabbath Way of Life for Those Who Serve God, the Church,

and the World. Grand Rapids: Eerdmans, 2006. Peterson, Eugene. “Confessions of a Former Sabbath Beaker.” Christianity Today. September

2, 1988, pp. 25-28. _____. “The Pastor’s Sabbath.” Leadership. Spring, 1985, pp. 52-58. Sandulak, Ryan P. “The Pastor’s Sabbatical.” Church Ministries Employment Manual. Niverville

MB: Church Ministries Institute, 2006.