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Chapter IX - The Nature of the Sabbath Commandment

That the Sabbath of the decalogue was partly moral and partly ceremonial, or positive, in its nature has been the doctrine of the church as taught by its best theologians in all ages. Take a few examples out of scores that could be given. Watson's Theological Institutes, the great Methodist standard, says: "But as the command is partly positive and partly moral, it may have circumstances which are capable of being altered in perfect obedience with the moral principles on which it rests." Vol. II, page 511. So Scott's Commentary on Ex. 20:8-10 says: "The separation of a portion of our time to the immediate service of God is doubtless of moral obligation.... But the exact proportion, as well as the particular day, may be considered as a positive institution."

The moral basis of the Sabbath is readily manifest. That man should devote some part of his time to the special service and worship of God is reasonable, and we would naturally expect that the Lord would, in some way, designate such time, just as he did do in the Sabbath precept.

Experience proves that man's physical nature requires a day of rest about as often as one in seven. Many experiments have been tried and careful observations made, all showing that both men and beasts will accomplish more work in a given time, do it in a better manner and preserve better health by resting every seventh day than they will by laboring continuously. This is the testimony of business men and of eminent physicians. Hence the Sabbath rest had its foundation in nature itself. The mind also requires a day of rest as regularly as the body. Constant thought and mental application is ruinous to the mind. This has been proved in the case of students, lawyers, business men, etc. Socially and religiously, the weekly rest day is of the utmost importance to man's highest good. All other means combined can hardly equal the observance of the Lord's day for the purpose.

Then as to the influence of the church and its power for good, its hold upon its own members and upon community, its opportunity to teach and preach the gospel, the regular weekly rest day is its strong hold as all well know. Hence, if ever a law of God had a moral basis, the Sabbath commandment has. "The Sabbath was made for man" because he needed it physically, mentally, socially, morally and religiously. Mr. Gladstone say: "Sunday is a necessity for the retention of man's mind and of a man's frame in a condition to discharge his duties."

All experience shows that a Sabbathless community is a godless, immoral, and, generally, a thriftless community. Hence he is an enemy of society and of religion who would break down the restraints of such a weekly rest in the community. So we say that the Sabbath law rested upon a moral basis in providing a weekly Sabbath for the nation of Israel.


The Ceremonial Side of the Sabbath

But when we come to the definite day, which it shall be, nature does not indicate that. All the benefits above mentioned would be secured by keeping one day as well as another. There would not be a particle of difference whichever day was selected. Suppose that all the churches would change in one week and keep Saturday instead of Sunday, what practical difference would it make? None at all. Physical rest, mental rest, social and religious privileges, a quiet day, - all that can be secured by one day can by another, so far as the day is concerned. But to secure the greatest good from the day, all should rest the same day. Where this is not done confusion and evil follows. Ex. 20:8-11.

God has marked no difference in the nature of days in themselves. All nature goes right on just the same every day alike. We see nothing in one day of the week which differs from another, and there is no difference. No day is holy in and of itself and by its own nature. The learned Dr. Edwards says: "No identical period of duration is, in itself, intrinsically holy." Sabbath Manual, page 92. In every case God had to make the day holy by a special appointment. The same appointment of some other day would have made it just as holy.

Nor does nature indicate clearly just the proportion of time to be used. Hence God's example of six days' work and the seventh of rest was doubtless given as a model to follow. To this the Lord pointed in giving the Sabbath law. Ex. 20. And this divine model all Christians now following in resting on the Lord's day after six day's work.

Another fact which Sabbatarians overlook is that God's act of resting on the day did not confer any holiness upon it. Gen. 2:3, says: "God blessed the seventh day and sanctified it because that in it HE HAD RESTED. So Ex. 20:11. He "rested the seventh day, wherefore the Lord blessed the Sabbath day and hallowed it." First, God rested on the day, but that did not make it holy. After that he blessed it but still it was not holy time. Third, he hallowed it, made it holy. So the day was not holy in itself nor did God's resting on it make it holy.

The Lord has made other days holy, days on which he never rested. The day of atonement was as holy as the weekly Sabbath. Thus: "It shall be an holy convocation unto you.... And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work.... It shall be unto you a Sabbath of rest." Lev. 23:27-32. So there were seven of these yearly holy days. Elder Smith, Adventist, says: "The word SABBATH means REST. That is the one sole idea it conveys, first, last, and all the way between, - cessation from labor, rest. Here were seven annual days on which there was to be an entire suspension of labor, Were these days Sabbath, or were they not? If they were not, can any one tell us why they were not?" What Was Nailed to the Cross, page 11.

So, then, according to the Bible and the arguments of the Adventists themselves, different days may become holy Sabbath days without the Lord's resting on them or even blessing them, for he did neither to these days. Further, a day which was once a holy Sabbath day, so holy that it was death to work on it, as in the case of the day of atonement, Lev. 23:27-32, may cease to be so and become a common working day. See Col. 2:16. Even Adventists do not keep these old holy days. So, then, holiness can be put upon a day, taken from it, or changed to another day. It is not necessarily a permanent, unchangeable affair. Let Sabbatarians meditate here awhile. More still: A day once appointed, and made a holy Sabbath day by God himself, may cease to be such and become even hateful to God. Thus: Isa. 1:13-14, "The new moons and Sabbaths, the calling of assemblies, I cannot away with; IT IS iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth; they are a trouble unto me; I am weary to bear THEM." All these holy days God himself had appointed, but see how he hates them now. Is it any proof, then, that a particular day is holy now because it was once holy? None whatever.

Notice also how many other things were made holy by God's appointment. Under the LAW we read of "the holy temple," "the holy hill," "the holy ark," "the holy instruments," "the holy vessels," "the holy water," "the holy perfume," "The holy altar," "the holy veil," "the holy linen coat," "the holy ointment," "the holy nation," "the holy Sabbath," etc. Those pertained to the worship and service of God in his HOLY TEMPLE, which was "only a shadow," "figure" or "type of the TRUE temple" - the "spiritual house" of Christ, "his body, the church." While they stood as TYPES they were "holy," and no longer. They had no inherent holiness, but were made holy by the command of God. Law and Gospel, page 43, by S.C. Adams.

Like all the above holy things, the seventh day had no holiness in itself. It had to be "made" so. Mark 2:27. But moral duties are not made. They exist in the very nature of things. For instance, it is morally wrong to murder. It would have been wrong even if God had given no command against it. But it never would have been wrong to work on the seventh day unless God had given a commandment to keep it. So, then, the sanctity of the day does not rest upon the nature of the day itself, but like a hundred other hallowed things, simply upon God's appointment, which may be altered any time at his will.

All must admit that this commandment does differ from those which are admitted to be wholly moral. No one could all his lifetime live in open violation of the commandments against idolatry, blasphemy, murder, adultery, stealing, etc., and yet have the least hope of heaven. Yet the most zealous Sabbatarian will admit that millions of devout Christians have lived holy lives who never kept the seventh day, but rested on Sunday instead. And Sunday-keepers will admit that those who keep Saturday instead of Sunday are Christian people. Now, certainly, one or the other of these classes does not keep the Sabbath commandment, if the essential thing is to keep the particular day. Would any seventh-day man recognize as a Christian any person who would every week violate the letter of any other commandment? No, nor would he excuse him on any plea of ignorance either. Yet they will freely admit that thousands right around them who do not keep the Sabbath commandment as they read it, are yet good people and Christians. So, they themselves being judges, this commandment does differ from the others in some way.

What is a Ceremony?

Adventists claim that there was nothing ceremonial in the decalogue or about the Sabbath. But let us consider what a 'ceremony' is. Webster says: "Ceremony. Outward rite; external form in religion." That is exactly what the observance of the Sabbath was in Jewish worship. Do not Adventists class the keeping of all the other holy days as ceremonial? Yes; but they were all "holy convocations." Lev. 23:2, like the seventh day. Read Elder Smith's own arguments on this point. he says: "Were these other days which were EXACTLY LIKE THAT, - days of rest and convocation, - were these days also Sabbaths, or were they not?" What Was Nailed to the Cross, page 11. Then he argues that they were all Sabbaths like the seventh day. Well, then if the keeping of these was a ceremony, and a part of the "ceremonial" law, then the same is true of the seventh day.

The observance of the Sabbath on a particular day was a ceremonial service, the very first and chief of all their "outward rites and external forms." Thus, Smith's Dictionary of the Bible, article, Law of Moses, under the term "Ceremonial Law," says: "(3). Holiness of Times. (a) The Sabbath. Ex. 20:8- 11. (b) The Sabbatical Year. (c) Year of Jubilee. (d) The Passover. (e) The Feast of Weeks. (f) Feast of Tabernacles. (g) Feast of Trumpets. (h) Day of Atonement." Thus the Sabbath stands at the head of all the ceremonial seasons. God himself so places it. Lev. 23:1-44. "These are my feasts: Six days shall work be done, but the seventh day is the Sabbath." Then follow in order all the holy days of the year, the Sabbath standing first. It is arranged that way time and again, showing it is so designed. Again, Dr. Smith says: "The Sabbath was the keynote to a scale of Sabbatical observance consisting of itself, the seventh month, the seventh year, and the Year of Jubilee."

Adventists argue that the decalogue covers all sins. The greater embraces the lesser, they say. The sixth command prohibits murder, the highest crime of the kind, and that embraces and so forbids all lesser sins of the kind, as anger, quarreling, malice, hatred, etc. Well, now, let them try that on the fourth command and they will hit a truth which ought to open their eyes, viz.: the weekly Sabbath, as chief and head of all holy seasons and ceremonials, was placed there to represent all that class in the Jewish law. Rev. Dr. Potts, Methodist, says: "The law under the Mosaic dispensation was formulated into nine moral precepts, with a Sabbath commandment added." The Lord's Day our Sabbath, page 10.


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Poglavlje IX - Priroda zapovesti o suboti

Da Subota Dekaloga je delom bila moralna, a delom ceremonijalna, ili ustanovljena, u svojoj suštini bila je doktrina Crkve kako je naučavala od strane svojih najboljih teologa u svim vekovima. Uzmite nekoliko primera iz izvora koji se mogu dati. Watson Teološki institut, veliki metodistički standard, kaže: ''Ali posto je naredba delom pozitivna i delom moralna, tako je moguce da ima okolnosti koje su u stanju da izmene savrsenu poslusnost sa moralnim principima na kojima pociva.'' "Ali, kao naredba je delom ustanovljena, a delom moralna, možda su bile okolnosti koje su u stanju da izmene savršenu poslušnost s moralnim načelima na kojima počiva." Vol. II, 511 stranica. (Ovde sam dao dva prevoda zadnje recenice jer je teza za razumevanje - prim. prev.) Dakle Scottov Komentar Ex. 20,8-10 kaže: "Odvajanje dela našeg vremena za neposrednu službu Božju je nesumnjivo moralna obaveza .... No, tačan uzajamni odnos, kao i određeni dan, se mogu smatrati ustanovljenom institucijom."


Moralnu osnovu subote je lako očitovati. Da čovek treba posvetiti neki deo svog vremena za posebne usluge i obožavanje Boga je razumno, a mi bi, naravno, očekivali ​​da će Gospod, na neki način, odrediti takvo vreme, baš kao što je učinio u subotnjoj zapovesti.


Iskustvo pokazuje da čovekova fizička priroda zahteva dan odmora približno što češće jednom u sedmici. Mnogi eksperimenti su pokušani i pažljiva posmatranja napravljena, sve pokazuje da i muškarci i žene i zivotinje će ostvariti više rada u određenom trenutku, to će učiniti na bolji način i sačuvati bolje zdravlje sa odmaranjem svakog sedmog dana nego radeći kontinuirano. To je svedočanstvo poslovnih ljudi i uglednih lečnika. Stoga subotnji počinak ima svoj temelj u samoj prirodi. Um takođe zahteva dan odmora redovno kao telo. Stalne misli i mentalne aplikacije su pogubne za um. To je dokazano u slučaju studenata, advokata, poslovnih ljudi, itd. Društveno i verski, dan nedeljnog odmora je od izuzetne važnosti za čovekovo najviše dobro. Sva ostala sredstva u kombinaciji teško mogu da podjednako ispoštuju dan Gospodnji za tu svrhu.


Zatim kako za uticaj crkve i njenu moć za dobro, njeno zadržavanja svojih članova i zajednice, svoju priliku da uči i propoveda evanđelje, redovni nedeljni dan odmora je njena jaka utvrda kao što svi dobro znamo. Dakle, ako je ikada Božji zakon imao moralnu osnovu, subotna zapovest je ima. "Subota je stvorena radi čoveka" jer je on treba fizički, psihički, društveno, moralno i religiozno. G. Gladstone kaže: "Nedelja je nužna za zadržavanje ljudskog uma i čovekovog sklopa u stanju da ispuni svoje dužnosti."


Svo iskustvo pokazuje da Sabatarianska zajednica je bezbožna, nemoralna i, uopšte, rasipnička zajednica. Dakle ona je neprijatelj društva i religije, koja će pokvariti oslonac za takav nedeljni odmor u zajednici. Dakle, možemo reći da je subotnji zakon počivao na moralnom nivou u pružanju nedeljne subote za narod Izraela.


Ceremonijalna strana Subote

Ali kada smo došli na određeni dan, koji će to biti, priroda ne ukazuje koji. Sve prednosti iznad spomenute bile bi osigurane držanjem jednog dana, kao i drugog. Tu ne bi bilo trunke razlike ma koji dan bio odabran. Pretpostavimo da kada bi sve crkve promenile u jednoj nedelji i držale subotu umesto nedelje, kakvu praktičnu razliku bi to napravilo? Ni najmanju uopšte. Fizički odmor, mentalni odmor, društvene i verske privilegije, miran dan, - sve to može biti osigurano jednim danom kao što može sa drugim, ukoliko je dan u pitanju. No, kako bi osigurali najveće dobro iz dana u dan, svi treba da odmaraju istog dana. Gde se to ne učini zbrka i zlo sledi. Ex.
20:8-11.

Bog je obeležio bez razlike dane po njihovoj prirodi. Sva priroda ide pravo na baš isto da je svaki dan podjednak. Mi ne vidimo ništa u jednom danu u nedelji koji se razlikuje od drugih, i ne postoji razlika. Bez da je dan svet po sebi i po svojoj vlastitoj prirodi. Učeni dr. Edwards kaže: "Bez identičnog je roka trajanja, sam po sebi, po sebi svet." Subota Priručnik, stranica 92. U svakom slučaju, Bog je morao napraviti dan subotnji po posebnom dogovoru. Isto imenovanje nekog drugog dana bi ga napravilo upravo kao svetim.


Niti priroda jasno pokazuje sam deo vremena koji će se koristiti. Stoga Božji primer šest dana rada a sedmi odmor nesumnjivo je dan kao model da se sledi. Na to je Gospod ukazao u davanju subotnjeg zakon. Ex. 20. I taj božanski Model svi hrišćani sada slede u odmaranju na dan Gospodnji nakon šest dana rada.


Još jedna činjenica koju Sabatariani previđaju je da Božja čin odmara na taj dan nije mu dodelio nikakvu svetost. Post 2:3, kaže: "Bog je blagoslovio sedmi dan i posvetio ga, jer se u njemu odmorio. Tako Ex. 20:11. On..."odmorio sedmog dana, zato je Gospod blagoslovi subotnji dan i posvetio ga." Prvo, Bog počinu na taj dan, ali to ne čine ga svetim. Nakon toga ga je blagoslovio, ali još uvek nije bilo sveto vreme. Treće, on ga posvetio, učinio ga svetim. Dakle dan nije bio svet po sebi niti ga je Božje počivanje na njemu učinilo svetim.


Gospod je napravio druge dane svetim, dane na koji se on nikada nije odmarao. Dan pomirenja bio je kao sveta nedejna Subota. Tako:. "To će biti sveti saziv vama .... A ko bi god radio kakav posao na taj dan, istog ću ja istrebiti iz njegova naroda. Vi ne smete raditi nikakvim načinom rada ... . Ona će biti vama subotnji počinak. " Lev. 23:27-32. Dakle postojalo je sedam od tih godišnjih praznika. Starešina Smith, adventista, kaže:.. "Reč subota znači ODMOR. To je jedna jedina ideja koju odražava, prvi, zadnji, i sve između, - prestanak od rada, odmor. Ovde je bilo sedam godišnjih dana na kojima je trebalo obustaviti celokupan rad, da li su ovi dani bili subota, ili nisu bili? Ako nisu, može li nam ko reći zašto nisu bili? " Šta bijaše pribijeno na krst, stranica 11.


Dakle, onda, prema Bibliji i argumentima samih adventista, različiti dani mogu postati sveti subotnji dani bez Gospodnjeg odmara u njima ili čak njegovog blagoslova, jer on to nije učinio ni jednom od ovih dana. Nadalje, dan koji je nekad bio dan svete subote, tako sveto da je bilo smrt raditi na njemu, kao u slučaju Dana pomirenja, Lev. 23:27-32, može prestati biti takav i postati zajednički radni dan. Vidi Kol. 2:16. Baš adventisti ne drže ove stare svete dane. Tako, dakle, svetost se može staviti na jedan dan, uzeti od njega, ili promeniti u drugi dan. To nije nužno trajno, nepromenljiva stvar. Neka Sabatariani meditiraju ovde neko vreme. Još dalje: dan jednom imenovan, i napravljen danom svete subote i od Boga samoga, može prestati biti takav i postati čak mrzak Bogu. Tako: Isa. 1,13-14, "Mladine i subote koje zovete skupovima, ja ne mogu podneti, to je greh, čak i svečani sastanak. Vaše Mladine i vaše praznike moja duša mrzi; One su nevolja za ​​mene; Ja sam umoran da ih podnosim." Sve ove praznike Bog je imenovao, ali vidi kako ih on mrzi sada. Da li je bilo kakav dokaz to, dakle, da je određeni dan sada svet, jer je to nekoć bilo sveto? Nikako.


Primetite takođe koliko drugih stvari su posvećene Božijim imenovanjem. Prema Zakonu čitamo o "svetom hramu", "svetom brdu", "svetom Kovčegu", "svetim instrumentima", "svetom posuđu", "svetoj vodi", "svetom parfemu", "svetio oltaru", "svetom velu", "svetom platnu prekrivaču", "svetoj masti ", "svetom narodu", "svetoj suboti", itd. Oni su se odnosile na obožavanje i služenje Boga u njihovom svetom Hramu, koji je bio "samo sena", "lik" ili "tip istinskog hrama" - "duhovna kuća" Hrista, "njegovo telo, crkva." Dok su stajali kao TIPOVI oni su bili "sveti", a ne više. Nisu imali svojstvenu svetost, ali su bili sveti po zapovesti Boga. Zakon i Evanđelje, stranica 43, od S.Č. Adams.


Poput svih navedenih svetih stvari, sedmi dan nije imao svetost u sebi. To je moralo biti "napravljeno" tako. Mark 2:27. Ali moralne dužnosti nisu načinjene. One postoje u samoj prirodi stvari. Na primer, moralno pogrešno je ubiti. To bi bilo pogrešno, čak i da Bog nije dao nikakvu zapovest protiv njega. Ali nikada ne bi bilo pogrešno raditi na sedmi dan osim ako je Bog dao zapovest da se drži. Tako, dakle, svetost dana ne počiva na prirodi samog dana, ali kao stotinu drugih stvari posvećenih, jednostavno na Božje imenovanje, koje može biti promenjeno u bilo koje vreme na njegovu volju.


Svi moramo priznati da se ova zapovest razlikuje od onih koje su priznate da su u celosti moralne. Niko ne bi mogao ceo svoj životni vek živeti u otvorenom kršenju zapovesti protiv idolatrije, psovanja, ubistva, preljube, krađe, itd., a ipak imati najmanju nadu neba. Ipak, većina revnih Sabatariana će priznati da su milioni bogobojaznih hrišćana živeli svetim životom koji nisu nikada držali sedmi dan, već se umesto toga odmarali u nedelju. A nedjeljni-čuvari će priznati da su oni koji drže subotu umesto nedelje hrišćanski narod. Sada, naravno, jedan ili drugi od tih klasa ne drže zapovest o suboti, ako je bitna stvar držati određeni dan. Da li bi bilo kojeg čoveka sedmog dana ljudi prepoznali kao nekog hrišćanina kao osobu koja bi svake nedelje kršila pismo bilo kojom drugom zapovešću? Ne, niti bi ga opravdali na bilo koju molbu neznanja. Ipak, oni slobodno će priznati da se hiljade pravednih oko njih koji ne drže zapovest o suboti kao što su ga pročitali, još su dobri ljudi i hrišćani. Dakle, oni sami su sudije, ova zapovest se razlikuju od ostalih na neki način.


Što je ceremonija?

Adventisti tvrde da nije bilo ničeg ceremonijalnog u Dekaloga ili o suboti. Ali razmotrimo ono 'ceremonija' je. Webster kaže: "Ceremonija. Spoljašnji obred; spoljašnji oblik u religiji.". To je upravo ono što je poštovanje subote bilo u jevrejskom obožavanju. Zar nisu adventističke vrste čuvanje svih drugih svetih dana kao ceremonijal? Da, ali oni su svi bili "sveti sazivi." Lev. 23:2, poput sedmog dana. Pročitajte starješine Smita vlastitu argumentaciju o tom pitanju. On kaže: "Jesu li ovi ostali dani koji su bili isti kao taj, - dani odmora i saziva, - ovi su dani bili takođe subote, ili nisu bili?" Šta bijaše pribijeno na krst, stranica 11. Onda on tvrdi da su sve subote kao sedmi dan.
Pa, onda, ako njihovo držanje je bila ceremonija, i deo "ceremonijalnog" zakona, onda isto vredi za sedmi dan.

Svetkovanje subote na određeni dan je bila ceremonijalna služba, upravo prvi i glavni od svih njihovih "spoljnih obreda i spoljnih oblika." Dakle, Smitov Rečnik Biblije, članak, Mojsijev zakon, pod pojmom "ceremonijalni zakon", kaže: "(3) Svetost vremena (a) subota Ex 20:08 - 11. (b) Subotnja godina. (c) Godina jubileja. (d) Pasha. (e) Praznik nedelja. (ž) Praznik senica. (g) Praznik truba. (h) Dan pomirenja." Tako subota stoji na čelu svim ceremonijalnim sezonama. Sam Bog tako je stavlja. Lev. 23:1-44. "Ovo su moji praznici: Šest dana neka se posao obavlja, ali sedmi dan je subota." Zatim slede u redu svi sveti dana u godini, subota stoji na prvom mestu. To je uređeno na taj način vremenski i opet, to pokazuje kako je dizajnirano. Opet, Dr. Smit kaže: "subota je osnovni ton na skali od subotnjeg svetkovanja sastoji se, sedmi mesec, sedma godina, i Godina jubileja."

Adventisti tvrde da Dekalog pokriva sve grehe. Veće obuhvata manje, kažu oni. Šesta zapovest zabranjuje ubistvo, najveći zločin takve vrste, a koji obuhvata i tako zabranjuje sve manje grehe od te vrste, kao bes, svađu, zlobu, mržnju, itd. Dobro, sada, okušajmo ih na četvrtoj zapovesti i oni će pogoditi istinu koja bi trebala da otvori njihove oči, naime.: nedeljna subota, kao glavna i šef svih svetih sezona i ceremonija, stavljena je tu da predstavlja svu tu klasu u jevrejskom zakonu. Rev. Dr. Potts, metodista, kaže: "Zakon pod Mojsijevom dispenzacijom je bio formulisan u devet moralnih zapovesti, sa dodanom zapovesti o suboti." Dan Gospodnji naša subota, stranica 10.

Preveo Milos Popadic



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