From  the  book


THE ENGLISH   SUNDAY 



LECTURE  I  (1901)


THE HEBREW SABBATH


TO note and estimate widespread changes of opinion and practice is part of the business of the preacher. One such change seems particularly to demand consideration at the present time. Those who have reached middle life observe a difference between the observance of Sunday as it was in their youth and as it is in the present day. There were then many households both lay and clerical in which it was strictly observed; now there are few. By strict observance I mean abstinence from society, from games and amusements, and from ordinary secular reading and studies. On the other hand there were very few houses where Sunday was looked on as specially a day for receiving visitors and arranging parties for amusement. Now however there are many. 


[WOW  AND  THIS  WAS  BACK  IN  1901. I  GREW  UP  IN  THE  1940s AND 1950s. AND  SUNDAY  WAS  PRETTY  “CLOSE  UP  SHOP”  -  THE  TOWN  PRETTY  WELL  SHUT  DOWN;  NO  SPORTS,  ESPECIALLY  PRO  SPORTS  DONE.  AND  THESE  LECTURES  GIVEN  IN  1901  AND  THIS  MAN  FINDS  A  BIG  DIFFERENCE  THEN  -  Keith Hunt]


Between these two classes, the few who still are strict, and the many who regard Sunday as a free day to be used for society and recreation, there is a much larger class who have no definite convictions, are therefore undecided in their practice, and are being gradually drawn towards the laxer use, mainly by the influence of their children as they grow up. But there is also another influence which tells unfavourably for Sunday observance. There are those who will tell you that if you partake of Holy Communion at an early hour, or even if you are present without communicating at midday, you may then consider that the duty of worship has been discharged and the day is free to spend as you will. It is a feast day. You should amuse yourself and help to amuse others. You are to promote cricket, tennis and other games, and various examples of good men are quoted to encourage you in doing so. It is surely your duty to consider this movement of opinion which you observe taking place in your time and not merely to drift with the tide. You ought to take whatever line you do take from conviction, not from fashion.


It is  our duty as clergy to try and help you, to put before you honestly and critically the grounds on which Sunday observance has been supposed to rest, or actually does rest. I will not profess to enter on the subject in an undecided unformed frame of mind. I am convinced that the observance of Sunday in England as it has existed for the last two hundred years or more has its foundation in great religious and moral necessities, and in the will of God for our salvation.


[PRETTY  STRONG  WORDS  ABOVE  FOR  A  DAY (SUNDAY) THAT  NOT  ONE  WORD  CAN  BE  FOUND  IN   THE  ENTIRE  BIBLE  TO  MAKE   SUNDAY  A  HOLY  DAY,  OR  WORDS  TO  SAY  THE  WEEKLY  SABBATH  HAS  BEEN  TRANSFERRED   FROM  THE  7TH  DAY  SABBATH  TO  THE  FIRST  DAY  SUNDAY  -  Keith Hunt]


My aim will be constructive, to show you the true grounds of the observance, to deduce practical consequences, to help you if I can to value a possession which you still retain, that you may prevent its slipping away from us. I am not now advocating action by any societies. I daresay societies may do useful work, but what I want to stimulate is individual action, and a sense of individual responsibility on the part of those who are inclined to think that what they do, does not matter.


The first step in our inquiry will be to see what the Hebrew Sabbath was in its original form before it was overlaid in Judaism with the restrictions of the Scribes. The Judaic Sabbath is quite another matter, and will be treated separately in the next lecture. The distinction between the Hebrew and the Judaic Sabbath is vitally important. What we have to do is to see whether the Hebrew Sabbath was rooted in principles and needs still operative, in short to disentangle its essential character. 


The Lord has told us that it was made for man. We are to consider in what ways this was the case.


Do not however suppose that I am going to contend that the command to observe the seventh day is a command to observe the first day, or that there was any action either by Apostolical authority or by that of the primitive Church, which transferred the obligations of the seventh day to the first.  


We are not under the ceremonial law of Israel, and the law of the Sabbath is ceremonial although we find it in the Decalogue in the midst of religious and moral injunctions, as was natural in an age when those to whom the Commandments were given did not realize a distinction between moral and ceremonial law.


[MY  OH  MY  WHAT  A  DECEPTIVE  TALK  CONCERNING  CEREMONIAL  AND  NONE  CEREMONIAL  LAWS.  THE  OLD  PROTESTANT  COMMENTARIES  LIKE  ALBERT  BARNES   NEVER  FOUND  ANY  SUCH  IDEAS  AS  THIS  IN  THE  BIBLE.  THE  SABBATH  LAW  GOES  BACK  TO  CREATION  AND  WAS  PARTY  OF  THE  LAWS  OF  THE  COMMANDMENTS  OF  GOD  THAT  DEFINE  SIN—— SEE  MY  STUDY  “THE  TEN  COMMANDMENTS  BEFORE  MOSES”——  TO  JUST  SAY  “THE  4TH  COMMANDMENT  WAS  CEREMONIAL  THOUGH  INSIDE  A  CODE  OF  MORAL  LAW”  IS  AN  IDEA  FROM  PLANET  PLUTO;  WHICH  NOT  ONE  OF  THE  APOSTLES  OF  CHRIST  ENTERTAINED  FOR  ONE  SECOND,  AND  THEY  CERTAINLY  COULD  HAVE  TOLD  US  VERY  EASILY  IN  THEIR  NEW  TESTAMENT  WRITINGS  IF  THAT  WAS  THE  CASE;  IF  THE  7TH  DAY  SABBATH  WAS  ONLY  CEREMONIAL  AND  DID  NOT  HAVE  TO  BE  OBSERVED  TODAY.  PHYSICAL  CIRCUMCISION  WAS  A  HUGE  DEBATE,  SETTLED  IN   A  CONFERENCE (ACTS 15).  IF  THE  WEEKLY  7TH  DAY  SABBATH  WAS  NOT  TO  BE  OBSERVED  OR  CHANGED  FROM  SABBATH  TO  SUNDAY,  YOU  CAN  BE  SURE  IT  WOULD  HAVE  ALSO  BEEN  A  HUGE  DEBATE (SO  CRUCIAL  WAS  IT  TO  JEWISH  LIFE;  AS  CRUCIAL  AS  THE  PRIESTHOOD  AND  TEMPLE  RITUALS  WAS),  AND  WOULD  HAVE  TO  HAVE  HAD  A  CHURCH  CONFERENCE  ON  THE  MATTER,  JUST  AS  PHYSICAL  CIRCUMCISION  HAD  TO  BE  SETTLED  WITH  A  CHURCH  CONFERENCE.  THE  7TH  DAY  SABBATH  WAS  SO  IMPORTANT  TO  JEWISH  LIFE,  THE  SCRIBES  AND  PHARISEES  HAD  ABOUT  600  LAWS  GOVERNING  7TH  DAY  SABBATH  OBSERVANCE (WHICH  OF  COURSE  WAS  UTTERLY  WRONG  AND  WAS  THEIR  THEOLOGY,  IT  WAS  NOT  FROM  GOD  -  Keith Hunt]


But my purpose is to show that what the Sabbath did, was to provide for deep needs of human nature, physical and spiritual. Those needs continue as strong as ever, and the Sunday meets them for us as the Sabbath did for Israel.


[BUT  GOD  NEVER  SAID  WE  COULD  MAKE  UP  OUR  OWN  RELIGION  AS  WE  SAW  FIT  FOR  WHATEVER  OUR  NEEDS  WERE.  IT  SHOULD  BE  EASY  TO  SEE,  IF  READING  THE  BIBLE,  GOD  IS  THE  LAW  GIVER  NOT  US.  IF  WE  COULD  DECIDE  WHAT  LAWS  WE  NEEDED  TO  FIT  INTO  OUR  LIFE-STYLE,  WE  WOULD  HAVE  ENDLESS  DEBATES  ON  WHAT  LAWS  ETC.  WE  HAVE  ENDLESS  “CHURCH  DENOMINATIONS”  BECAUSE  PEOPLE  DISAGREE  WITH  EACH  OTHER  OVER  UNDERSTANDING  THE  BIBLE  ITSELF;  HOW  MUCH  MORE  IT  WOULD  BE  IF  DEBATING  AMONG  OURSELVES  WHAT  LAWS  CHRISTIANS  SHOULD  HAVE  OR  NOT  HAVE.  THAT  WHOLE  MIND-SET  IS  SILLY,  LUDICROUS,  CRAZY,  AND  PLANET  PLUTO  THEOLOGY,  IT  IS  SO  FAR  OUT  -  Keith Hunt]


In short my position is, the essential identity of aim in the Hebrew Sabbath and the Christian Sunday in spite of very great superficial differences. If that be so, then the Sabbath may be in some degree a guide for the Sunday, making the amplest allowance for the widely different circumstances of different nations, and for the light and glory shed upon the day of rest by the resurrection of Jesus Christ.


[SO  CONTINUES  THE  MIND-SET  OF  MAN  MADE  CHRISTIAN  RELIGION,  USING  THE  ORIGINAL  SABBATH  AS  KINDA  A  GUIDE  POST  FOR  SUNDAY,  WITH  ALLOWANCE  FOR  DIFFERENT  CIRCUMSTANCES  OF  DIFFERENT  NATIONS—— CONTINUING  UNDER  ALL  THAT  TO  MAKE  UP  YOUR  OWN  CHRISTIAN  RELIGION—— MORE  NINCOMPOOP  IDEAS  -  Keith Hunt]


What  truths  did  it  express (the  7th  day  Sabbath), what needs  did  it  meet?      


It has been suggested, and I think with good reason, that the original form of the Fourth Commandment as inscribed on the first table was simply, "Remember the Sabbath day to keep it holy”; and that the reasons for doing so added in Exodus and Deuteronomy are comments by the writer or writers. This would explain the difference between the two versions of the commandment, for they are different in the two books. However this may be, we may make use of these comments as inspired comments representing accurately different aspects of the Divine purpose. There are also other mentions of the Sabbath in the Pentateuch, probably (in their present form at least) of later date,1 of which account will be taken in our survey. Then we have also to consider the references in Amos, Hosea, Isaiah, Jeremiah, and Ezekiel. Lastly we have the record of Nehemiah's endeavours to prevent trade and work on the Sabbath. Although strictly speaking these efforts belong to the history of the Sabbath in Judaism, they do not really go beyond the earlier practice in Israel. Amos viii. 5, bears witness to intermission of trade on the Sabbath in the eighth century, and that was all or nearly all which Nehemiah strove to ensure.


Putting together the various passages in which the Sabbath is mentioned, and allowing that notwithstanding their difference in date, they may be regarded as legitimate developments and mutually consistent, we have three principal aspects in which the Sabbath is presented to us in the Old Testament.    


These

……


1. Modern criticism ascribes these other enactments and narratives to a much later date, and takes them in some degree as representing a later strictness of feeling in regard to the Sabbath; as for instance the enforcement of Sabbath observance on pain of death (Ex. xxxi. 15, cp. Num. xv. 32-6); the forbidding of the kindling of fire (Ex. xxxv. 3); and the prohibition to gather or cook manna on the Sabbath (Ex. xvi. 23, 26). The question is fully dealt with in Art Sabbath, Hastings' "Diet, of Bible," vol. iv.

[NOPE  NO  LATER  DATES  NEEDED;  SABBATH  OBSERVANCE  OR  NON-OBSERVANCE  CARRIED  THE  SENTENCE  OF  SIN  WITH  IT,  AS  DO  THE  OTHER  9  COMMANDMENTS;  SIN  IS  BREAKING  THE  TEN  COMMANDMENT  LAW (1 JOHN 3:4; ROMANS 7:7; JAMES 2:10-12) -  JUST  THAT  SIMPLE,  A  CHILD  CAN  UNDERSTAND  IT,  I  SURE  DID  AS  A  KID  GROWING  UP  READING  THE  BIBLE  IN  A  CHURCH  OF  ENGLAND  SCHOOL  AND  SUNDAY  SCHOOL  FROM  AGE  7  AND  ON  -  Keith Hunt]

……


are (1) a day of cessation from labour; (2) a festival of redemption; (3) a sign of the relation between Israel and God.


(1) A day of cessation from labour. 


God so ordered his universe that His creatures on earth should have night as a season of rest. That was a gracious and necessary dispensation. But it was not sufficient for man in his developed and civilised state. The nation which He specially took in charge "as the bearer of revelation was to have a weekly day of rest as well. And the way in which this was brought about was by God claiming it for Himself. The possible Babylonian origin of the Sabbath does not affect our belief in divine guidance in this matter. It is now a familiar thought that much of common primitive Semitic custom was taken up into the law given to Israel and adapted to higher aims. The way to secure a day of rest for man was to make it God's day. Only so could it be kept from violation.  


[GOD  GAVE  US  A  DAY;  NO  NEED  FOR  US  TO  PICK  AND  CHOOSE;  THE  7TH  DAY  WAS  SANCTIFIED  FROM  THE  BEGINNING  IN  GENESIS  2.  IT  WAS  MADE  A  PART  OF  THE  GREAT  MORAL  LAW  OF  GOD,  THE  TEN  COMMANDMENTS.  IN  THE  CHURCH  OF  ENGLAND  SCHOOL  I  ATTENDED,  WE  WERE  TO  MEMORIZE  THE  TEN  COMMANDMENTS  AS  GIVEN  IN  THE  FULL  VERSION  OF  EXODUS  20.  I  KNEW  EVERY  WORD;  I  KNEW  IT  POINTED  BACK  TO  GENESIS  2.  IT  WAS  AS  CLEAR  TO  ME  AS  A  CLOUDLESS  SKY;  IT  WAS  THE  7TH  DAY  TO  REMEMBER  TO  KEEP  HOLY,  NO  OTHER  DAY  OF  THE  WEEK,  BUT  THE  7TH  DAY  -  Keith Hunt]

     

What shall we say of this ? The need of rest for body and mind is not less strong now than it was in Israel, nay, it is infinitely greater. Is not the original method of maintaining it the only sure method? See how the day of rest of our labouring classes is being invaded on all sides. It is becoming more and more apparent that the religious sanction is the only one which can ensure a general day of rest. The greediness of man for gain, the thoughtlessness of those who want amusement, and the competition trade break in on the day, and the original conception of observing one day in the week as holy to God is the only one which can preserve it as a day of rest for man.


[GOD  GIVES  US  THE  ONE  DAY  OF  REST—— IT  IS  THE  WEEKLY  7TH  DAY;  STATED  VERY  CLEARLY  BY  THE  4TH  OF  THE  GREAT  TEN  COMMANDMENTS.  YOU  CANNOT  MAKE  A  DAY  HOLY,  YOU  ARE  NOT  GOD;  ONLY  GOD  CAN  MAKE  A  DAY  HOLY,  AND  HE  ALREADY  HAS  DONE  FROM  THE  BEGINNING—— THE  7TH  DAY  OF  THE  WEEK  -  Keith Hunt] 


This is not as some may think, purring forward a superstitious and unreal reason to cover a merely utilitarian motive. For a true conception of the character and will of God is that He wills the good of man, and is served by all that serves it.


In relation to this point a difficulty arises as to the reason given in Ex. xx. 11, for the hallowing of the seventh day, namely the rest of God after Creation. The same reason is repeated in a still more anthropomorphic form in Ex. xxxi. 17, "He (God) rested and was refreshed (lit. took breath)." And apart from the anthropomorphism, the reason seems to involve the literal acceptance of the six day scheme of Creation. But throughout the Old Testament we find revelation strangely coloured by the circumstances and common Semitic beliefs of the nation through whom and to whom it was given. And making allowance for this we may perhaps say that what the Exodus form of the Fourth Commandment really seeks to impress, is that the order of nature, or rather of God working in nature, is an order of alternate action and rest. There was a period, a period of immense duration, during which God was preparing the world for man. Then there has succeeded a period, a comparatively short period, of a few thousand years during which apparently and from a merely human and relative point of view there has been no new creative action. Things remain as they were, and the history of man is unfolded under the conditions prepared for it. Here is a divine pattern of work and rest. But we must remember how distinctly our Lord protests against the idea of any real cessation of the Divine energy. "My Father worketh even until now, and I work " (John v. 17, R.V.).


[OH  THIS  GUY  IS  OBVIOUSLY  ONE  WHO  DOES  NOT  TAKE  AS  LITERAL  GENESIS  1….. FOR  HIM  IT  IS  A  “PERIOD  OF  IMMENSE  DURATION”  -  GOD  PREPARING  THE  WORLD  FOR  MANKIND;  SO  TO  HIM  THE  REST  GOD  DID  ON  THE  7TH  DAY  WAS  NOT  A  DAY  BUT  A  PERIOD  OF  TIME.  HENCE  YOU  THEN  MOVE  INTO  A  THEOLOGY  OF  NO  LITERAL  HOLINESS  OF  THE  7TH  DAY  OF  THE  WEEK;  IT  WAS  TO  HIM,  A  WAY  OF  PUTTING  WORK  AND  REST  OVER  AN  IMMENSE  PERIOD  OF  TIME  -  CLEVER  PLANET  PLUTO  THEOLOGY  OF  DECEPTION  -  Keith Hunt]

   

Israel was commanded to rest on the Sabbath, but the command had a distinctly philanthropic character. That is to say it was not only a commandment to the individual Israelite that he should himself rest, but still more that he should give rest to all those who were under his hand, whether members of his family, or slaves, or cattle. This is clear in Ex. xx. 10, but clearer still in xxiii. 12, and in Deut v. 14. Here again the original direction of the commandment meets our modern needs, and furnishes an analogy but not a direct ordinance for our behaviour to dependents.


[SO  ALLEGORY,  THIS  IS  NOT  LITERAL  BUT  ALLEGORICAL,  SOMETHING  REPRESENTING  SOMETHING;  AND  SO  YOU  CAN  MAKE  THE  BIBLE  SAY  A ANYTHING  YOU  WANT  IT  TO  SAY,  JUST  AS  MANY  ATHEISTS  HAVE  SAID  TO  CHRISTIANS,  “YOU  CAN  MAKE  THE  BIBLE  SAY  ANYTHING  YOU  WANT  IT  TO  SAY”—— AGAINST  SUCH  USE  OF  THE  BIBLE  THERE  IS  NO  ANSWER.  ORIGEN  (2ND  CENTURY  THEOLOGIAN)  MADE  JUST  ABOUT  EVERYTHING  IN  THE  BIBLE  ALLEGORICAL  -  Keith Hunt]


Thus the first essential character of the Sabbath ordinance is that man needs rest, and needs to be compelled to allow rest to others. God takes a day from man and then gives it back to him. He is the true giver of all rest. From his hands we thankfully received it, as we also receive the duty of work. He gave Israel the sabbath rest. He through human agency an d by gradual evolution has given us our English Sunday.


[WOW….DID YOU GET THAT?  “HE (GOD)  THROUGH  HUMAN  AGENCY  AND  BY  GRADUAL  EVOLUTION  HAS  GIVEN  US  OUR  ENGLISH  SUNDAY.”  WHERE  IN  THE  BIBLE  DID  GOD  SAY  HUMAN  PEOPLE  COULD  TAKE  THE  4TH  COMMANDMENT  INTO  THEIR  OWN  HANDS?  WHERE  IN  THE  BIBLE  DOES  IT  SAY  GOD  WOULD  BY  GRADUAL  EVOLUTION  GIVE  US  THE  1ST  DAY  TO  BE  A  HOLY  DAY?  IT  IS  JUST  NOT  THERE!  WHAT  THE  AUTHOR  IS  DOING  IS  LOOKING  AT  HISTORY,  SEEING  WHAT  DID  GRADUALLY - GRADUALLY - HAPPEN - AND  THEN  STATING  THIS  IS  HOW  GOD  DID  IT,  AS  LIKE  MEN  WERE  BEING  LED  BY  GOD  TO  SLOWLY  AND  GRADUALLY   OVER  TIME  CHANGE  THE  4TH  COMMANDMENT  FROM  THE  7TH  DAY  TO  THE  1ST  DAY.  WHAT  PROOF  FROM  THE  NEW  TESTAMENT  DID  GOD  GIVE  THIS  POWER  TO  MEN?  IF  YOU  WANT  TO  QUOTE  ROMANS  14,  YOU  ARE  HOOPED,  FOR  THERE  PAUL  SAID  THE  MAN  COULD  HAVE  THIS  DAY  OR  THAT  DAY (THE  TRUTH  ON  THIS  CHAPTER  14  IS  COVERED  BY  MYSELF  IN  ANOTHER  STUDY),  NOT  THAT  HE  HAD  TO  CHOOSE  THE  1ST  DAY.  IF  YOU  WANT  TO  QUOTE  COL. 2:16;  WELL  FOR  MOST  PEOPLE  THAT  VERSE  IS  USED  TO  DO  AWAY  WITH  SABBATH  OBSERVANCE  ALTOGETHER,  SO  IT  DOES  NOT  HELP  SUNDAY  HOLY  DAY  TEACHERS.  I  EXPLAIN  COL. 2:16  IN  ANOTHER  STUDY.  NOPE,  THERE  AIN’T  ANYWHERE  THAT  GOD  GAVE  TO  MEN  TO  SLOWLY  CHANGE  THE  SABBATH  TO  SUNDAY  -  Keith Hunt] 


He gives us a typical rest, and will give us a final rest hereafter. So the Epistle to the Hebrews has taught us (Heb. iv. 9).


[AND  THAT  SECTION  OF  HEBREWS  IS  FULLY  EXPOUNDED  ON  BY  DR.  SAMUELE  BACCHIOCCHI  ON  THIS  WEBSITE  -  Keith Hunt]


(2) The Sabbath was a festival of redemption. This appears from the motive given for the commandment in Deut. v. 15, which there takes the place of the reference to God's rest after Creation in Ex. xx. 11. There was of course the yearly festival of redemption from Egypt, namely the Passover. But that was not enough, the Sabbath also was a commemoration of the deliverance from bondage. A true understanding of the Old Covenant and its relation to the New Covenant may be said to depend on realising the space which the redemption from Egypt filled in the religious consciousness of Israel. It was to them what the Resurrection of Christ is to us, and this relation is duly recognised in the Church lectionary for Easter Day, and the choice of Psalms. It was to them the assurance of the love of God, it was the act which had made them His people, it was that on which they rested all their hopes. Here was the ever fresh inspiration of psalmists and prophets, here was the note which never failed to touch the heart of the nation—"When Israel came out of Egypt; and the house of Judah from among the strange people.”


One day in seven ways not too often to commemorate it, nor is it too often for us to commemorate the greater redemptive work which is its antitype. 


[BUT  IT  IS  NOT  ONE  DAY  IN  SEVEN  FOR  ISRAEL,  IT  WAS  THE  7TH  DAY,  AND  IF  YOU  WANT  TO  POUPLE  THAT  WITH  THE  PASSOVER,  THEN  FINE,  BUT  IT  IS  THE  7TH  DAY  WITH  ALSO  THE  PASSOVER,  NOT  THE  FIRST.  AND  THE  RESURRECTION  ARGUMENT….. WELL  FIRST  THERE  IS  NO  WORD  IN  THE  NEW  TESTAMENT  TO  SAY  WE  HAVE  TO  SET  APART  AS  HOLY  THE  RESURRECTION  DAY.  SECOND,  JESUS  AND  THE  APOSTLES  NEVER  SAID  ONE  WORD  ABOUT  MAKING  THE  RESURRECTION  DAY  INTO  A  HOLY  DAY,  OR  SUPPLANTING  THE  WEEKLY  4TH  COMMANDMENT  LAW  OF  THE  7TH  DAY  TO  THE  RESURRECTION  DAY.  IF  THAT  WAS  SO,  ESPECIALLY  KNOWING  HOW  IMPORTANT  THE  7TH  DAY  SABBATH  WAS  TO  THE  JEWS,  WE  WOULD  HAVE  VERY  CLEAR  STATEMENTS  BY  THE  APOSTLES  IF  IT  WAS  GOING  TO  BE  CHANGED  TO  THE  FIRST  DAY.  AND  SUCH  CLEAR  STATEMENTS  JUST  AIN’T  THERE  IN  THE  NEW  TESTAMENT  -  Keith Hunt]


The analogy between the Passover and the Sabbath, and Easter day and Sunday is as complete as it well can be. Nowhere does the essential unity between the Sabbath and the Sunday appear more clearly than in this aspect. 


[YA  AND  EASTER  AND  SUNDAY  SURE  DO  GO  TOGETHER  FROM  ROMAN  PAGANISM  AND  ANTI-JEWISHNESS,  WHICH  AROSE  IN  THE  2ND  CENTURY  A.D.  IT  ALL  HOOKED  UP  REAL  NICE  FOR  THOSE  AT  ROME,  FROM  WHERE  IT  ALL  STARTED,  LEADING  INTO  THE  ROMAN  CATHOLIC  CHURCH  -  Keith Hunt]


It is true that no regulations were given as to how this  commemoration was to be made effective, except so far as rest would of itself bring deliverance to mind. The commandment seems chiefly bent on getting a clear space. It is negative, and leaves the positive observances to be filled up afterwards. They were filled up, possibly to some extent in early days by resort to prophets (as is suggested by 2 Kings iv. 23), certainly in later days by the synagogue and its gatherings for study and instruction in the law. So it is with us. The first thing is a clear space, and it is for the Church of the day to provide suitable means of commemorating redemption by sacraments, worship, instruction, and works of charity.


[AGAIN  WE  ARE  BACK  TO  MAKING  UP  YOUR  OWN  CHRISTIAN  RELIGION  AS  YOU  THINK  YOU  ARE  LED  BY  THE  SPIRIT  OF  GOD—— BUT  GOD  NEVER  GAVE  MAN  THE  RIGHT  TO  MAKE  UP  HOW  AND  WHEN  HE  WOULD  WORSHIP  THE  ETERNAL  GOD.  IT  IS  THE  ALMIGHTY  THAT  GIVES  THE  LAWS  AND  TELLS  US  HOW  AND  WHEN  TO  WORSHIP  HIM  -  Keith Hunt]   


(3) The sabbath was a sign, that is to say a constant taken and reminder of the covenant between Jehovah and Israel. Just as the rainbow was a token of the covenant with Noah (Gen. ix. 12), so the sabbath was a the token of the covenant by the hand of Moses.


The only difference was that the rainbow was there without human agency, while the Sabbath required man's obedience to maintain it. This is the view of the Sabbath in Ex.xxxi. 13, ff. “It is a sign between me and you.” And so it proves to be. Here we see God's providence looking on to the future. When Israel was carried away captive, and when at other times she sent forth her dispersed into foreign lands, they left behind them much that was distinctive. Sacrifices could not be offered in lands which were not the Lord’s. But the Sabbath could be observed, ands its observance in a strange land gave it far more than before the character of the sign. Hence Ezekiel the prophet of the captivity dwells on this aspect of it.  “More over I gave them my Sabbaths  to be a sign between the and them” (Ezk. xx. 12). The observance of the Day sustained the people in the confidence that they were the people of Jehovah.  


[YES  INDEED  THE  SABBATH  IS  ONE  SIGN  OF  WHO  BELONGS  TO  THE  TRUE  GOD  OF  HEAVEN.  THE  4TH  COMMANDMENT  HAS  NEVER  BEEN  CHISELLED  OUT  OF  THE  TEN  COMMANDMENTS  -  Keith Hunt]


The trials, losses, and even the contempt which it involved them in their foreign homes helped to bind Israel together, and to preserve the national faith and the national existence. How they regarded the Sabbath in those later times we shall consider in the next lecture.


And does not this office of a sign belong to the Christian Sunday?


[IT  IS  A  SIGN  FOR  SURE—— A  SIGN  OF  WHO  DOES  NOT  BELONG  TO  GOD;  IT  IS  A  SIGN  OF  PAGANISM—— SUN  WORSHIP—— A  SIGN  THAT  SAYS  YOU  FOLLOW  THE  WHIMS,  DESIRE,  AND  “STAY  AWAY  FROM  ANYTHING  JEWISH”  AS  IT  MANIFESTED  ITSELF  IN  THE  SECOND  CENTURY  A.D.  -  Keith Hunt]


It is not merely a commemoration, but an assurance of our relation to God. Its observance by the Church reminds us of this relation, and so meets a need of human nature. The differ -ence in outward things which Sunday presents, where it is observed, are a sign and a token
which we welcome. Yet in another sense Sunday is a sign, a sign by which sincere earnest Christian life shows itself to those around. The Christian man necessarily, not ostentatiously makes a great difference between his life and occupations on Sunday and on other days, while other men do not. His observance of the day is sign to them, sometimes regarded with cavilling and contempt, but often exercising an influence and winning respect.


[IT  MAY  WELL  SHOW  SOMETHING  TO  OTHER  PEOPLE  AROUND  THEM,  THOSE  WHO  OBSERVE  “GOING  TO  CHURCH”  ON  SUNDAY,  BUT  IT  WINS  NO  BROWNIE  POINTS  WITH  GOD  PER SE  IN  HIS  PALN  OF  SALVATION.  THE  ETERNAL  DOES  KNOW  THEY  ARE  DECEIVED,  BLINDED  TO  TRUTH,  SO  HE  CERTAINLY  CAN  ANSWER  SUCH  PEOPLE  IN  PRAYERS  AND  ETC.  THOSE  PEOPLE  ARE  BLINDED,  THEY  HAVE  NOT  BEEN  TOLD  THE  TRUTH  BY  THEIR  MINISTERS,  THEY  ARE  SINCERE  BUT  SIN-CERELY  WRONG!  YES  THEY  CAN  WIN  SOME  KIND  OF  RESPECT  WITH  OTHERS,  BUT  TODAY  IN  THE  21ST  CENTURY  MOST  PEOPLE  COULD  CARELESS  WHAT  YOU  DO  ON  SUNDAY  -  Keith Hunt]


There is yet another aspect of the original Hebrew Sabbath. It is implied, I think, in at least one passage of the Old Testament, though not explicitly developed. I refer to Is. lviii. 13, “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day.” The prophet uses a phrase which is in strictness only applicable to refraining to tread on holy ground, and this implies an analogy between holy ground and a holy day. It should be added that the word translated pleasure means elsewhere, and probably here, not pleasure but business. To do business on the sabbath was analogous to profanely treading on holy ground, such as certain portions of the Temple. Let us follow out the analogy and see what it implies in the prophet’s conception of the sabbath. 


All the land of Israel belonged to God. They were strangers and sojourners in it under His protection. Yet a certain portion of its soil was set apart for Him in recognition that the whole was His. So with the fruits of the land. All were from Him and all were His. This is recognized in a striking way in 1 Chron. xxix. 14-16, yet of these first-fruits were set apart and offered to Him in acknowledgement of His ownership of the whole. So was it also of time and life. Of these also a portion was set apart, a Sabbath was specially dedicated to God to remind Israel, and to acknowledge before Him, that all time was His.


Here again we recognize in the Hebrew Sabbath a provision for the needs of the human soul in all ages of the world. The believer in God will admit that all life is God’s and due to God’s service. But the concession is a vague one and the concession is a fruitless one. Narrow it down to one day in seven, and the result will be not a narrowed idea of what is due to God, but a concentration  of devotion and service which is vivid enough to spread its light and warmth over the rest of the week. That is the ideal, and it is by the presentation of ideals that human life is raised and purified.

………………….


THE  LAST  SECTION  IS  INDEED  WELL  SAID,  AS  IT  DOES  APPLY  TO  THE  SABBATH.  BUT  IT  IS  THE  SABBATH  THAT  WAS  FROM  THE  BEGINNING,  FROM  GENESIS  2.  AND  THE  SABBATH  OF  THE  4TH  COMMANDMENT  OF  THE  10  COMMANDMENTS  GIVEN  TO  ISRAEL,  AND  INCORPORATED  IN  THE  OLD  COVENANT.  THE  NEW  COVENANT  DID  NOT  TO  COME  TO  DO  AWAY  WITH  LAW,  THE  TEN  COMMANDMENTS  OF  GOD,  BUT  TO  MAKE  THEM  MORE  BINDING,  AS  JESUS  WAS  TO  COME  TO  MAGNIFY  THE  LAW  AND  MAKE  IT  HONORABLE [ISA. 42:21];  WHICH  HE  CERTAINLY  DID  IN  THE  SO-CALLED  “SERMON  ON  THE  MOUNT” [MAT. 5,  6, 7].  AND  IT  WAS  JESUS  WHO  SAID,  “THE  SABBATH  WAS  MADE  FOR  MAN  AND  NOT  MAN  FOR  THE  SABBATH” [MARK 2:27].


THE  SABBTH  WAS  MADE;  IT  WAS  MADE  AT  THE  BEGINNING,  SET  APART  AT  THE  BEGINNING,  SANCTIFIED  AT  THE  BEGINNING——  GENESIS 2.


IT  WAS  NEVER  CHANGED  BY  JESUS;  IT  WAS  NEVER  CHANGED  BY  THE  APOSTLES  OF  THE  FIRST  CENTURY.


IT  IS  ONE  OF  THE  POINTS  OF  THE  LAW  THAT  DEFINES  SIN  FOR  US.


NO  NEW  TESTAMENT  WORDS  DO  AWAY  WITH  THE  SABBATH  LAW;  NO  NEW  TESTAMENT  WORDS  TEACH  THAT  THE  SABBATH  LAW  WAS  EVER  CHANGED  TO  SUNDAY.


THERE  WAS  NEVER  EVER  ANY  CHURCH  CONFERENCE  HELD  TO  DEBATE  THE  SABBATH  COMMANDMENT,  LIKE  AS  THERE  WAS  FOR  PHYSICAL  CIRCUMCISION, AS  IN  ACTS  15.


THE  SABBATH  LAW  STILL  REMAINS  AS  THE  SABBATH  LAW  FROM  THE  BEGINNING.  THE  SABBATH  LAW  STILL  REMAINS  AS  IT  IS  IN  EXODUS  20.


Keith Hunt