The Sabbath: what difference can it make? 2098
The term Sabbath is loosely understood by many in society, linked directly to Sunday in the western world. The emphasis on the importance of Sabbath may however have diminished over time. This essay explores the history of Sabbath, as seen from the Jewish perspective, before we note the significant change which started in Puritanical times and then the recognition it receives today. I’ll be looking at how I have seen the Sabbath over my life, and how, more recently, Brueggemann’s ‘sabbath as resistance’ has brought fresh insight. Lastly, I’ll suggest what the Sabbath may be now, albeit, with no apology, with no definable targets.
History of the Sabbath
Old Testament
The term ‘Sabbath comes from the Hebrew ‘Shabbtat’, which refers to “cease from work”1; or rested2. The first reference to the Sabbath may be found in Exodus 16 with the provision of manna in the wilderness. Hence this predates the Decalogue, found in either Exodus and Deuteronomy. Some scholars would suggest that the Sabbath institution could be considered to have been established at creation itself. Pipa purports that the Sabbath is the culmination of the first creation3 (some might say the second creation story) account from Genesis 2:4-25; whereas Arand contests this saying that it was “rooted in creation but not established until the Exodus”4. If it was ordained at creation then was Sabbath given to ‘the father of the human race’5 and not Abraham or Moses?
In the second recanting of the Decalogue, the Israelites were to remember that God brought them out of Egypt, to liberate them from the control of the Pharaoh. The Hebrew Scriptures have at least 100 references to the Sabbath, for it was key to their way of life. The seventh day was sanctified as holy: for one of David’s Psalms6 is noted as dedicated to worship on the Sabbath day. This was a radical alternative to their previous way of life, as although Greeks and Romans may take
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.217. 1
2
Kidner. D., Genesis : An Introduction and Commentary, (Downer’s Grove, IL: IVP, 1972), p. 53.
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.100. Genesis Chapter One has the Ugartic version whereas Genesis Chapter Two has the Canaanite version. (see also https://www.haaretz.com/jewish/.premium-where-did-creation-storycome-from-1.5404560, last accessed on 14 May 2020. 3
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.99. 4
MacPhail, Revd. Bryn., Should Christians be observing the Sabbath?, http:// www.reformedtheology.ca/sabbath.html, last accessed on 12 May 2020. 5
6
Psalm 92
1 of 8
the occasional festival day off7, there was no day off permitted by the Egyptians. In the inter-testament times, the Sabbath was often denied as a form of punishment including by Antiochus IV8. Jews were often seen as distinctive because of their adherence to the Sabbath. The Greek Plutarch described the Jews behaviour as displaying “cowardice and laziness”9; this was mainly down to their attitudes in the Maccabean disputes10.
New Testament
In New Testament times, Paul notes that ‘it was their custom to celebrate the Lord’s Supper on the first day of the week’11; although when in Troas12 it was his custom to celebrate with the Jews, if at all possible. Yet again Paul references the Sabbath when he seeks a collection of funds from the Corinthians for the Judea believers post the famine in the late 40s AD13; this was taken on the first day of the week. As noted in Paul’s letter to the Romans14, the Jews and Gentiles may have seen the Sabbath as different days. Paul also makes reference to the Sabbath as part of ‘festivals, new moon’s and the sabbath celebrations’15, drawing upon the words from the Prophet Hosea16. The denial of the use of Sabbath occurred again following Rome’s vicious destruction of Jerusalem in 70AD, whereupon the Jews now needed to ‘rely upon their spiritual not physical strength’17.
Beyond the First Century
This day of celebration was beginning to ‘move’ dependent upon the audience. Athanasius (345AD) declared that the Sabbath “was the end of the first creation”, with the Lord’s day as the following day. However, it wasn’t long before Gratian, in 386 AD, declared that the Lord’s Day and Sunday were to be combined18. It was by 585 AD that all businesses were to be closed on Sunday, a day of perpetual Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.307. 7
8
Armstrong, Karen., Fields of Blood, (New York: Alfred Knopf, 2015), p. 132.
9
DeSilva, David., An Introduction to the New Testament, (Nottingham: IVP, 2004), p. 77.
10
1 Macc 2 verse 29-38
11
Acts 20 verse 7
12
Acts 17 verse 2
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.308 13
14
Romans 14 verse 5
15
Colossians 2 verse 16-17
16
Hosea 2 verse 11
17
Armstrong, Karen., Fields of Blood, (New York: Alfred Knopf, 2015), p. 146.
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.379. 18
2 of 8
rest. Interestingly, it was Augustine who said that it was day of quietness and rest, and not to be applied one in seven but a ‘spiritual demeanour’19.
In the 17th Century, the rise of Puritan theology developed Sabbatarianism which formed a legalistic framework, loosely based upon first century Judaism20. It was the Westminster Confession21, in 1648, which ordered holy rest, and where sports, the teaching of non-religious material and non-essential travel was outlawed. This is still held by some churches today22.
Modern Day Shabbat
Some might infer that the Sabbath invites us to have "festival fun, to play, to enjoy our guests and our activities, to relish the opportunity for worship, to celebrate the eternal presence of God Himself”23. Whereas others see the Sabbath as limiting, refraining from ‘work’ or ”whatever requires changing the natural, material world”. Orthodox Jews, who might refrain from driving the car on the Sabbath - akin to Sabbatarianism24 - may see the day differently to Trent who describes it as as one which is setting an entire day aside for nothing “but spiritual gain, so to be wealthy in a way that transcends bank accounts”25. It was Julian of Norwich who noted that those who “deliberately occupy themselves in earthly business, and are constantly seeking worldly success, find no peace”26. Seemingly Sabbath is about simplifying, not over-doing. Sabbath can makes us aware that community is everywhere and not just limited to church. Community is formed any time we are present and attentive to those gathered around us.
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.312. 19
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011), p.314. 20
Reformed Presbyterian Church, Westminster Confession of Faith, http:// crowncovenantchurch.org/confessions/WestminsterCOF.aspx? QuestionID=21&pageid=0&confession=true&q=Chapter+21++Of+Religious+Worship+and+the+Sabbath-day., last accessed on 12 May 2020; Section 8. 21
Free Presbyterian Church of Scotland, Why Sabbath should still be kept, https:// www.fpchurch.org.uk/about-us/what-we-contend-for/the-sabbath/why-the-sabbath-should-stillbe-kept/, last accessed 12 May 2020. 22
MacPhail, Revd. Bryn., Should Christians be observing the Sabbath?, http:// www.reformedtheology.ca/sabbath.html, last accessed on 12 May 2020. 23
Landow, George. P., ed., The Victorian Web - Sabbath Observance, Sabbatarianism and Social Class, http://www.victorianweb.org/religion/sabbatarianism.html, last accessed on 12 May 2020. 24
Reclaiming Sabbath in the Modern Age
An Interview with J. Dana Trent, https://collegevilleinstitute.org/bearings/reclaiming-sabbath/, last accessed on 11 May 2020. 25
26
Windeatt, Barry., trans., Julian of Norwich, (Oxford: OUP, 2015), p. 8.
3 of 8
Furthermore, it isn’t merely ‘taking a day off’ but making a habit of setting this day apart - for it is holy - for prayer, study and relaxation27. Our days are, anecdotally, becoming more compressed, in that the pressures to fulfil aspirations of others, to fill our diaries with sport or shopping are creating tensions when seeking to declare a day of rest. One of the most challenging parts of observing the Sabbath in today’s day and age is overcoming a dependence on instant gratification and distraction. But that is our choice.
Some, as Organ describes, have created a ‘sacred temporal space’ where within the day, time can ‘move at its own pace’28. She declares that those pressures to achieve and obtain can be released as she perceives the Sabbath to be ‘more personal and intentional’. It is a time to ‘turn off and tune in’, to focus upon what we have rather than what we desire, our families not our fortunes. She forsakes all technology, preferring to meditate, read, pray and be alone. This may be extreme in my opinion…currently.
Personal Reflection
I resonate with that understanding of “a day off”, one in that rest is supposed to be taken. However, given the Sunday presumption, this has occurred either with my working as a member of the Royal Air Force, or preparing for lessons as a teacher, or being very active with church services. Military life is predicated on a 24/7 existence. Teaching is deemed to be a vocation not a job. Both careers were focussed upon what can be achieved, they had ‘output’ as a measure of success, and not measured by ‘being’.
It may only have come apparent within ministry, that I have seen the privilege of the Sabbath, a day of rest - but not possibly on a Sunday. The MDO Rule of Life encouraging us to take that day of rest was one I fought hard to resist the invasion from others. From enquires by phone from congregational members, from colleagues insisting that a meeting should be held on that day, it is a day I take each week. I have been more willing to allow the actual day of the week to change, given some overriding critical circumstances.
With regard to my activities on that day, they are not all free from technology. My wife and I insist that we do not frequent Todmorden on that day, to ensure that this day is sacrosanct from possible intrusions. Nevertheless, it is not free from anxiety from pressing matters, nor a time of meditation and isolation.
But is that sufficient?
Eisenstein, Rabbi Isa., Shabbat in the Modern World, https://www.myjewishlearning.com/ article/shabbat-in-the-modern-world/, last accessed on 11 May 2020. 27
Organ, Christine., Taking a Modern-day Shabbat, https://relevantmagazine.com/god/takingmodern-day-sabbath/, last accessed on 11 May 2020. 28
4 of 8
Brueggemann’s ‘sabbath as resistance’
A consistent theme amongst Brueggemann’s perspective upon the Sabbath is the removal of the ‘contemporary yoke’ with the “easy yoke”29. The contrast with the words of Jesus and the dichotomy between how people are led with Pharaoh is evident throughout Brueggemann’s book. The first Decalogue30 is noted to be split into three commandments focussing upon the identity of God; a commandment relating to rest “Remember the Sabbath Day and keep it holy”, which acts as a ‘crucial bridge’; and then the last 6 commandments which concern the neighbour.
The understanding of the Israelite to a punishing 7 day a week existence to one where relationship with the other is openly welcomed, rather than productivity and acquiring more commodities, offers a stark contrast. The desire of mammon, that of wealth and commodity, can deny that opportunity for restfulness - a point highlighted by Jesus31. That keeping of the Sabbath has given the Jews “a particular identity…maintaining and enacting a counter-identity.”32 It is seen as a bodily but also a holistic act, declaring an alternative attitude to capitalistic values.
The second Decalogue33 an emphasis upon coercion is noted, that we do not have to “do more, know more, be younger, for we are all of equal worth, access, rest”34. For now the Sabbath is not just a day of rest but a time of reflection, from that coercion (from Pharaoh) in the past, to one of compassion.
But is also a time to pause on the imbalance in society. There is a desire for action to result from this Sabbath moment. Where constant acquisition and greed may be met with a desire of thanksgiving and recognition of the lack in the life of another. Here, is that call from Isaiah to see all as neighbours, not foreigners, but “to gather others ..besides those already gathered”35.
Matthew 11 verse 29-30; also Brueggemann, Walter., sabbath as resistance, (Louisville, KY: Westminster John Know Press, 2014, 2107), p. xv. 29
Berlin, Adele., & Brettler. Marc Zvi., The Jewish Study Bible, (Oxford: OUP, 2004), p148.
Literally “ten words or ten statements” ; addressed to the people where no punishments are stated and obedience is motivated by God’s authority and people’s desire to live in accordance with God’s will.” 30
31
Matthew 6 verse 24
Brueggemann, Walter., sabbath as resistance, (Louisville, KY: Westminster John Know Press, 2014, 2107), p. 21. 32
Deuteronomy 5 verse 6-18; Berlin, Adele., & Brettler. Marc Zvi., The Jewish Study Bible, (Oxford: OUP, 2004), p.375, footnote 5.6 “The two different versions of the Decalogue likely derive from two different historical contexts and communities”. There is also comment about the inconsistency between the two Decalogue versions, as well as the grammatical variation suggestive that the second Decalogue has more than ten commandments. 33
Brueggemann, Walter., sabbath as resistance, (Louisville, KY: Westminster John Know Press, 2014, 2107), p. 41. 34
35
Isaiah 56 verse 8
5 of 8
Resulting Action amidst the Sabbath
Yes, it is a time of rest, linking back to the initial creation story. We may recognise all of creation, to allow the busyness, the compulsion to achieve be overridden as we reflect on the beauty of nature. This may also take the form of “listening to the silence”, as noted here36. But it also seeks a transformational change.
The ministerial sabbatical is a time for change, through learning and transformation37: could this be a metaphor for our own weekly sabbath?
I also note that the day of the Sabbath has changed over time. As a minister, we may need to adopt a different day from others on which ‘our’ Sabbath occurs. I wonder whether there is the possibility of a Sabbath moment in every day. Rather than fixating upon one day a week, there is potential for discerning moments, pockets of time, where that Sabbath kairos - “the circumstances that open moments of opportunity”38 can occur whenever, wherever.
If the Sabbath is a time of rest for the culmination of creation, then that time can reconnect us with our reason for living39. It offers time and space, liminal and physical, for us to disconnect with all that takes away life from our lives. It is more than just removing aspects, activities, practices from our lives but a holistic reconnection with God. Rather than ‘fulfilling my obligations’, the Sabbath allows that opportunity to become more aware of our very being. It isn’t about filling our time with new activities, but reflecting on where we are with God.
Conclusion
The Sabbath may not mandatory for the Christian, but it is necessary. Nevertheless, we may observe it in a form which may not be recognisable millennia ago. We should not become legalistic with our Sabbath observance: for the Sabbath is not about doing, but about being. Nevertheless, it’s more about becoming - becoming one who more closely reflects, and therefore models, our God to others, our neighbour.
Rather than becoming anxious about the observance of the Sabbath, a day, we may approach it differently. It is a transformation from within.
Stoner, Deacon Bob., Listening to the Silence, https://dbobstoner.com/listening-to-the-silencebeyond/, last accessed on 13 May 2020. 36
Grundy, Malcolm., What They Don’t Teach you at Theological College, (Norwich : Canterbury Press, 2003), p. 145. 37
Kinneavy, James L. “Kairos: A Neglected Concept in Classical Rhetoric.” Rhetoric and Praxis: The Contribution of Classical Rhetoric to Practical Reasoning, (Washington, DC: Catholic U of America P, 1986), pp.79–105. 38
Carter, Richard., The City is my Monastery : A contemporary rule of life, (Norwich : Canterbury Press, 2019), pp. 198-212. 39
6 of 8
It is our distinctive moment, however long that may be, where we seek a transformational change to our lives, through introspection and reflection. It is not one of openly outwardly gain, but one of inward acceptance of whom we are and meant to be. It isn’t about a schedule or periodic reference frame relating to productivity, but one in which we consider the balance within our life. It isn’t about what we produce, but why we are, who we are, and our relationship with our neighbour and ultimately with God.
So, there are no SMART targets, no timely goals, but this is still achievable. However, it is contextual to ourselves, a task whose timescales may not be linear. This is a journey, a Sabbath journey within life.
7 of 8
Bibliography
Arand, Charles.P, Perspectives on the Sabbath : Four Views, (Nashville: B&H Publishing, 2011) Armstrong, Karen., Fields of Blood, (New York: Alfred Knopf, 2015) Berlin, Adele., & Brettler. Marc Zvi., The Jewish Study Bible, (Oxford: OUP, 2004) Brueggemann, Walter., sabbath as resistance, (Louisville, KY: Westminster John Know Press, 2014, 2107) Carter, Richard., The City is my Monastery : A contemporary rule of life, (Norwich : Canterbury Press, 2019) DeSilva, David., An Introduction to the New Testament, (Nottingham: IVP, 2004) Grundy, Malcolm., What They Don’t Teach you at Theological College, (Norwich : Canterbury Press, 2003) Kidner. D., Genesis : An Introduction and Commentary, (Downer’s Grove, IL: IVP, 1972) Kinneavy, James L. “Kairos: A Neglected Concept in Classical Rhetoric.” Rhetoric and Praxis: The Contribution of Classical Rhetoric to Practical Reasoning, (Washington, DC: Catholic U of America P, 1986) Windeatt, Barry., trans., Julian of Norwich, (Oxford: OUP, 2015)
Websites:
Eisenstein, Rabbi Isa., Shabbat in the Modern World, https://www.myjewishlearning.com/article/ shabbat-in-the-modern-world/ Free Presbyterian Church of Scotland, Why Sabbath should still be kept, https:// www.fpchurch.org.uk/about-us/what-we-contend-for/the-sabbath/why-the-sabbath-shouldstill-be-kept/ Landow, George. P., ed., The Victorian Web - Sabbath Observance, Sabbatarianism and Social Class, http://www.victorianweb.org/religion/sabbatarianism.html MacPhail, Revd. Bryn., Should Christians be observing the Sabbath?, http:// www.reformedtheology.ca/sabbath.html Organ, Christine., Taking a Modern-day Shabbat, https://relevantmagazine.com/god/takingmodern-day-sabbath/ Reclaiming Sabbath in the Modern Age
An Interview with J. Dana Trent, https://collegevilleinstitute.org/bearings/reclaiming-sabbath/ Reformed Presbyterian Church, Westminster Confession of Faith, http:// crowncovenantchurch.org/confessions/WestminsterCOF.aspx? QuestionID=21&pageid=0&confession=true&q=Chapter+21++Of+Religious+Worship+and+the+Sabbath-day Stoner, Deacon Bob., Listening to the Silence, https://dbobstoner.com/listening-to-the-silencebeyond/
8 of 8