The Fourth Commandment (Q62-67)
Notes
Transcript
Introduction
Introduction
Connection:
24/7. A familiar phrase for many of us. 24/7. However it seems to be joined with burn out—exhaustion—and weariness. 24/7.
To the contrary is a 24/6 lifestyle. This is the Lord’s appointed way of work and rest. This is Sabbath lifestyle. It is a lifestyle that orients itself around the rhythm of the Lord’s Day (common work and holy rest). The Sabbath is a way of life. One author says:
“Work is good. Human dominion over the world is good. But God requires that we interrupt our work to acknowledge him as Lord, as a public confession that our authority over creation is a derived authority. Sabbath pauses life’s noise. It’s the silence that tunes our ears to Yahweh’s Word” … “Sabbath is revolutionary because it’s the Lord’s Day, a holy day of worship that opens earthly time to the rhythms of heaven”
Theme:
The Fourth Commandment (62-67)
Need:
We need a greater delight and devotion to the living God, in his supreme right to worship, in his exclusive right to set the terms of worship, in the purity of his name in his worship; and lastly, in his set apart day for holy worship.
Purpose:
To instruct the saints in the nature of the Lord’s Day as the Christian Sabbath; to comfort the saints in our spiritual and eternal Sabbath Rest that Jesus Christ has accomplished for us in the Gospel; and to exhort the saints in our duty and delight to sanctify the Lord’s Day as the Christian Sabbath
PRAY - PRAY - PRAY - PRAY
Q62. What is the fourth commandment? A62. The fourth commandment is, Remember the Sabbath day to keep it holy: six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it (Ex. 20:8-11).
Q62. What is the fourth commandment? A62. The fourth commandment is, Remember the Sabbath day to keep it holy: six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it (Ex. 20:8-11).
Here we see the fourth commandment of the Decalogue—of the summary of God’s moral law that He alone wrote in stone. As we’ve seen in previous weeks, the moral principles that are summarized here in the 10 commandments are the very same moral principles that are written on the heart of every human being, being made in the image of God, with the work of the law written in their hearts (Rom. 2).
In the fourth commandment we see that moral law requires mankind to devote himself to the holy worship of God, in the time that is set apart by the living God, that is alone revealed by God.
This is even written on the hearts of the pagan nations—who often set apart feast days for the worship of their false gods—because by nature they know that specific and holy time must be set apart unto the Lord for His worship and praise—even though they direct it to false gods.
We have already seen in the first that God alone must be worshiped; in the second that God alone sets the ways of worship; in the third that God alone must be revered in his worship; and now the fourth, that God alone sets the appointed time of worship. This fourth commandment is showing us how “to love the Lord our God with all our heart, soul, mind, and strength” (Matt 22:37).
Why must God’s people love and worship their God? Because He has created us, but even more importantly, because He has redeemed us from slavery to sin, our spiritual Egypt, our slavery to the devil and his ways, our bondage to the flesh, and our condemnation under the law.
The Lord Jesus Christ has freed us from all such tyrants, has broken the shackles of the prison doors, and has redeemed us out of the punishment of sin, out of slavery to Satan, out of bondage to our flesh, and out of condemnation to hell—the Lord Jesus has set us free, therefore, we are to stand firm in Him by faith, trusting in His Gospel of Redemption, and out of gratitude we are to love Him and serve Him all of our days—walking with the Lord our God (along with his people).
English Standard Version Chapter 5
For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.
English Standard Version Chapter 5
For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. 14 For the whole law is fulfilled in one word: “You shall love your neighbor as yourself.”
Jesus has set us free, and we who are trusting in Him are free indeed—now we must learn to love in response to such wondrous grace. The law of Christ is no longer condemning us, but showing us the path of walking in the liberty of the children of God. So let’s continue our study of the fourth commandment, in the perfect law of liberty, that we might learn how to love our God with greater affection and devotion. He is worthy.
Q63. What is required in the fourth commandment? A63. The fourth commandment requireth the keeping holy to God such set times as He hath appointed in His word, expressly, one whole day in seven to be a holy sabbath to Himself (Ex. 20:8-11; Deut. 5:12-14).
Q63. What is required in the fourth commandment? A63. The fourth commandment requireth the keeping holy to God such set times as He hath appointed in His word, expressly, one whole day in seven to be a holy sabbath to Himself (Ex. 20:8-11; Deut. 5:12-14).
“Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
The main requirement of this commandment of the moral law is to keep holy to God the times that He appoints in his word for holy worship, which is one day in seven.
The basic principle here is found in the story of creation itself—sabbath is the fabric of our created world—work, rest, and worship.
In Genesis we see that God engaged in the work of creation over the span of six days, and on the seventh day he ceased from the work of creation, blessed it and set it apart as holy, a sabbath day, which is distinct from the other 6 days of the week. The text says:
English Standard Version Chapter 2
Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. 3 So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.
The main point of this passage is that the living God has set a pattern to be followed: a pattern of work and rest—a pattern of common and holy—a pattern of labour and worship. This rest however is not a rest of lazy inactivity. Why do we know this? Because God’s rest is not one of lazy inactivity. Jesus told us his “Father is still working to this day” (John 5:17). Thus, the rest of God in the sabbath is not a rest from all work—but a rest from ordinary work. Likewise, sabbath rest is not just rest from all work, but rest from ordinary work. We cease from ordinary work, and we engage in holy work; we don’t work our normal vocations, and we work with our spiritual gifts in the temple. We engage in holy work, in God’s holy time, in God’s holy presence. This is the heart-beat behind the rest of the Sabbath. It is a rest of worship.
One day in seven, God’s creatures are commanded to stop ordinary work and labour, and are to engage in the blessed rest and worship of the Sabbath day.
Turretin writes: “That day was blessed for no other end than that it might be consecrated to the worship of God in memory of the divine rest from the works of creation”.
The Sabbath is present from the very beginning of the Scriptures—showing that the worship of God in his timing is moral in nature (required of all flesh), and is also a creation ordinance of one day in seven devoted to public worship (which is unalterable during this age).
Let’s continue:
Q64. Which day of the seven hath God appointed to be the weekly Sabbath? A64. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath (Ex. 20:8-11; Deut. 5:12-14); and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath (Ps. 118:24; Mt. 28:1; Mk. 2:27, 28; Jn. 20:19, 20, 26; Rev. 1:10; Mk. 16:2; Lk. 24:1, 30-36; Jn. 20:1; Acts 1:3; 2:1, 2; 20:7; 1 Cor. 16:1, 2).
Q64. Which day of the seven hath God appointed to be the weekly Sabbath? A64. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath (Ex. 20:8-11; Deut. 5:12-14); and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath (Ps. 118:24; Mt. 28:1; Mk. 2:27, 28; Jn. 20:19, 20, 26; Rev. 1:10; Mk. 16:2; Lk. 24:1, 30-36; Jn. 20:1; Acts 1:3; 2:1, 2; 20:7; 1 Cor. 16:1, 2).
“ ‘Observe the Sabbath day, to keep it holy, as the Lord your God commanded you. Six days you shall labor and do all your work, but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you or your son or your daughter or your male servant or your female servant, or your ox or your donkey or any of your livestock, or the sojourner who is within your gates, that your male servant and your female servant may rest as well as you.
Here we see that the Lord commands the nation of Israel to obverse the seventh day as the specific day of the sabbath-rest-and-worship. The creation narrative shows that the seventh day was the original day to be observed as the Sabbath, and this is repeated to the nation of Israel in the old covenant, in the Law.
Just as Yahweh engaged in the work of creation for six days, and then rested from that work on the seventh day—so too is the original Sabbath day the seventh day, following the divine example of the living God Himself.
Because we are the image of God, we aren’t just required to obey God where he his explicitly commanded, but also to follow God’s example for life and godliness.
John Murray says: “The six days of creation would have directed Adam’s thought most pointedly in two things. First, it would advise him that his life in this world was patterned after the divine example. Second, the cycle which this ordinance requires shows that rest, since it is not that of inactivity, consists in activity contrasted with the labour of the other six days, and must have its specific character in the rest of worship.”
Thus the original sabbath day was on the seventh day of the week, Saturday; by creation, through the old covenant, all the way to the time of Jesus—the sabbath day is the seventh day.
But something changed. Something drastically changed. With the coming of the Messiah, has come the new covenant! And the new covenant fulfills, supersedes, and sets aside, the old covenant. Thus in the new covenant era Paul writes:
English Standard Version Chapter 2
Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 These are a shadow of the things to come, but the substance belongs to Christ
The positive laws that were only bound to the OT have been fulfilled and set aside—and we are no longer bound to obey them (i.e. circumcision, dietary laws, the feast of booths, or sabbath days of the OT - including the seventh day). All of these are fulfilled in Christ, and set aside. But the moral law remains—because the moral law is universal in scope, not merely positive or temporary.
Earlier I mentioned that the moral part of the Sabbath law is the setting apart God’s appointed time unto worship, and that the creation story gives us the one day in seven principle. When we get to the New Covenant we see that the day of worship has changed—why?—because there is a new covenant and a new creation. The moral part of the law remains:rest and worship in God’s timing—but the day changes: from the seventh day to the first day of the week (what we refer to as The Lord’s Day). Let’s look at the NT evidence of the change of the day:
And he said to them, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath.”
Here Jesus shows us that the Sabbath was a gift of God to mankind, a gift of rest, refreshment, delight, and pleasure. That the Sabbath was given for man (not just for the Jews) is important here. The day of rest and worship is for all mankind—because all mankind is bound to the moral law written on their hearts—to love and worship God as their Creator.
But here Jesus also says that He is the Lord of the Sabbath. Because He is the Lord of the Sabbath (a reference to Him being God)—He has the power to change the day of the Sabbath (from the 7th—->1st). This is the foundation for the change of day from the old to the new covenant (we have Jesus, who brings a new creation, who is the Lord of the Sabbath, establishing his authority and right over the day of holy worship).
Now let’s look at the references to the church meeting especially on the first day of the week in the NT: the day when Jesus rose from the dead on Sunday, the first day of the week, the holy day of the New Covenant:
And very early on the first day of the week, when the sun had risen, they went to the tomb.
Here the two Mary’s and Salome went to the tomb where Jesus had been buried, on the first day of the week (Sunday), and they were told: “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen; he is not here” (Mark 16:6). On this day, Jesus rose from the dead!
On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord.
On the first day of the week, Jesus rises from the dead, securing our redemption, sparking the new creation, and He appears to the disciples and speaks peace to them—the peace of the Gospel.
When he was at table with them, he took the bread and blessed and broke it and gave it to them. And their eyes were opened, and they recognized him. And he vanished from their sight. They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” And they rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, “The Lord has risen indeed, and has appeared to Simon!” Then they told what had happened on the road, and how he was known to them in the breaking of the bread.
As they were talking about these things, Jesus himself stood among them, and said to them, “Peace to you!”
This is the road to Emmaus account, which verse 1 and 13 together says was on the first day of the week—thus here we see that Jesus again meets with disciples and blesses them with his presence, and speaks peace to them—on this new holy day, Sunday.
When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting.
Leviticus 23:11 tells us that the day of Pentecost was always to be observed the day after the sabbath. And here we see that on the day of pentecost the Holy Spirit was poured out upon the church of Jesus Christ. Thus, not only does Jesus bless the first day by his resurrection—but the Holy Spirit also blesses the first day by his coming upon the church.
On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.
Here we see the Apostle Paul showing us that not only was the first day of the week important to the Godhead, but that the church, by Apostolic example, also met on the first day of the week. And notice that it this was a full day of holy worship (until midnight).
Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.
Again here Paul assumes that the Apostolic pattern of the day of worship in the New Testament was not the seventh day sabbath, but the first day sabbath—the first day of the week—the Lord’s Day as it is called this in the Book of Revelation:
I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet
Here the Apostle John tells us that He was in the Spirit, filled with the Holy Spirit, on the Lord’s Day—the holy day of Jesus Christ—which the NT and the early church fathers universally attest to being Sunday—the first day of the week.
This is fascinating because in the OT the Sabbath days are called: “my holy day” or “the Lord’s Day” (Isa. 58:13). Here the NT applies this terminology to the first day of the week, in remembrance of the resurrection and pouring out of the Holy Spirit.
Just as there are common suppers, and then the Lord’s Supper—so too are there common days and then the Lord’s Day. These phrases indicate a special and holy item or day set apart for the rest and worship of the people of God in the NT.
Thus, we plainly see that the NT churches, following the pattern of Jesus’ resurrection, the pouring out of the Holy Spirit, and the practice of the Apostles—did not observe the seventh day, but observed the first day, giving us the basis in the new covenant for the transfer of the day from Saturday to Sunday, from Old covenant to New Covenant, from Creation to Christ.
Christ our Lord is our eternal sabbath rest: “Come to me, all who labour and are heavy laden, and I will give you rest” (Matt. 11:28). He brings us into the eternal rest of God (Heb. 4). This is a rest of being brought to glory in the presence of our King forever and ever. But until that day—we observe the weekly day of the Sabbath Rest as we look forward to the eternal Sabbath Rest (Rev. 1:10).
How then is the Lord’s Day, Sunday, to be observed as holy?
Q65. How is the Sabbath to be sanctified? A65. The Sabbath is to be sanctified by a holy resting all that day (Ex. 20:8, 10), even from such worldly employments and recreations as are lawful on other days (Ex. 16:25-28; Neh. 13:15-22); and spending the whole time in the public and private exercises of God’s worship (Lk. 4:16; Acts 20:7; Ps. 92:title; Is. 66:23), except so much as is to be taken up in the works of necessity and mercy (Mt. 12:1-13).
Q65. How is the Sabbath to be sanctified? A65. The Sabbath is to be sanctified by a holy resting all that day (Ex. 20:8, 10), even from such worldly employments and recreations as are lawful on other days (Ex. 16:25-28; Neh. 13:15-22); and spending the whole time in the public and private exercises of God’s worship (Lk. 4:16; Acts 20:7; Ps. 92:title; Is. 66:23), except so much as is to be taken up in the works of necessity and mercy (Mt. 12:1-13).
Moses said, “Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field. Six days you shall gather it, but on the seventh day, which is a Sabbath, there will be none.”
On the seventh day some of the people went out to gather, but they found none. And the Lord said to Moses, “How long will you refuse to keep my commandments and my laws?
This text shows us, pre-Mount Sinai, pre-Old covenant—that the Sabbath requires God’s people to rest from ordinary work, ordinary vocations, and to prepare for the Sabbath day by gathering all they needed beforehand so that they weren’t needing to work on the Lord’s Day.
This rest is to be a rest from good things, ordinary things, common things—things that are commendable—but are to be set aside on the Sabbath.
In those days I saw in Judah people treading winepresses on the Sabbath, and bringing in heaps of grain and loading them on donkeys, and also wine, grapes, figs, and all kinds of loads, which they brought into Jerusalem on the Sabbath day. And I warned them on the day when they sold food.
Here the people of God were buying and selling, engaging in the common marketplace of the world, engaging in common activities that were meant to be set apart on God’s holy day.
It’s not the buying and selling grain and donkeys and wine and figs are evil—they’re good things! They’re commendable! But they aren’t permissible in God’s holy time, on God’s holy day, according to God’s holy worship. The Sabbath is a day for holy worship—not common life. It’s a day to engage in the special presence of God—as a foretaste of heaven—it’s not a day to spend with common pursuits of unbelievers or the ordinary vocations of the saints.
And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.
Jesus here shows us that the custom of the Sabbath was to go to the synagogue and to engage in holy worship—by the Word and Spirit.
On the first day of the week, when we were gathered together to break bread, Paul talked with them, intending to depart on the next day, and he prolonged his speech until midnight.
The Apostle here shows us that the saints were gathering on the Lord’s Day for the breaking of bread, for the Lord’s Supper—as Paul preached the Word of God unto the people of God. Word and Sacrament are elements of holy worship for God’s holy day. The day is not for common life—but the holy presence of the holy God—our God who has redeemed us and desires to fellowship with us as we gather together in his presence.
In Matthew 12:1-13 Jesus shows us two other aspects of the Sabbath: works of necessity and works of mercy.
The work of necessity was feeding his hungry disciples—caring for those around him—providing for those in his care.
If something is necessary on the Lord’s Day—then do it for the glory of God! Some people have jobs which require them to work on the Sabbath (like doctors and nurses)
The work of mercy was healing the sick, and saving the sheep out of the pit. It is lawful to do good on the Sabbath!
If something is an act of mercy to those in need on the Lord’s Day—then do it for the glory of God! (If we see opportunity to buy or provide food for the homeless youth at the shelter then we do it!).
Some people want a 10 or 20 part list of the do’s and dont’s of the Sabbath. I won’t give that to you. And neither does the Lord. The Lord gives you the basic command with the basic principle and calls you to obey Him faithfully in your context with true faith and true love. The heart of the command is love, rest, fellowship, and worship (conjoined with works of necessity and mercy). Our churches statement of faith says this:
The first day of the week is the Lord’s Day. It is a Christian institution for regular observance. It commemorates the resurrection of Christ from the dead and should include exercises of worship and spiritual devotion, both public and private. Activities on the Lord’s Day should be commensurate with the Christian’s conscience under the Lordship of Jesus Christ.
I’m not the Sabbath-police. You must, before the sight of the everlasting God, discern what iS proper and good, and what is improper and evil, and you must be settled in your conscience and live out your faith for the glory of the Lord of the Sabbath—according to His living Word alone.
Believers will disagree on the exact and specific things that are allowed and forbidden on the Lord’s Day. I’m going to give you the Reformed Baptist view, which I hold, but you must ultimately be convinced in your own mind from the Word of God on these matters.
Q.66. What is forbidden in the fourth commandment? A66. The fourth commandment forbiddeth the omission or careless performance of the duties required (Ez. 22:26; Amos 8:5; Mal. 1:13), and the profaning the day by idleness (Acts 20:7, 9), or doing that which is in itself sinful (Ez. 23:38), or by unnecessary thoughts, words, or works, about worldly employments or recreations (Jer 17:24-27; Is. 58:13).
Q.66. What is forbidden in the fourth commandment? A66. The fourth commandment forbiddeth the omission or careless performance of the duties required (Ez. 22:26; Amos 8:5; Mal. 1:13), and the profaning the day by idleness (Acts 20:7, 9), or doing that which is in itself sinful (Ez. 23:38), or by unnecessary thoughts, words, or works, about worldly employments or recreations (Jer 17:24-27; Is. 58:13).
Her priests have done violence to my law and have profaned my holy things. They have made no distinction between the holy and the common, neither have they taught the difference between the unclean and the clean, and they have disregarded my Sabbaths, so that I am profaned among them.
When the people of God make every day look the same, making no distinction between what is holy and common, they are disregarding the Sabbath and the name of the Lord is profaned among them.
But you say, ‘What a weariness this is,’ and you snort at it, says the Lord of hosts. You bring what has been taken by violence or is lame or sick, and this you bring as your offering! Shall I accept that from your hand? says the Lord.
When you treat the Lord’s Day as a weary day and a great burden, you are despising the Lord of hosts, his holy presence, his holy rest, and his holy worship.
“If you turn back your foot from the Sabbath,
from doing your pleasure on my holy day,
and call the Sabbath a delight
and the holy day of the Lord honorable;
if you honor it, not going your own ways,
or seeking your own pleasure, or talking idly;
The things forbidden on the Sabbath are pursuing our own pleasures, vocations, delights, and ways. We are to pursue bodily rest and refreshment; not worldly recreation. We are to pursue worship in church, and in the home; not the Super Bowl Party; we are to pursue holy meditation on the Word of God, with the people of God; not a day full of arguing about politics.
And what is the fruit of this? When we set aside the common, and pursue the holy rest and worship of God, the Lord says continues and says:
English Standard Version Chapter 58
then you shall take delight in the LORD,
and I will make you ride on the heights of the earth;
I will feed you with the heritage of Jacob your father,
for the mouth of the LORD has spoken.”
Do you want a greater delight and affection in the Lord your God? Then orient your life around the weekly rhythm of the Lord’s Day, in the Lord’s presence, hearing from the Lord’s Word, partaking of the Lord’s Table; fellowshipping with the Lord’s People; and taking a Lord’s Day nap. Thomas Watson adds:
“The Sabbath is the market-day of the soul … on this day holy affections are quickened; the stock of grace is improved; corruptions are weakened; and Satan falls like lightning before the majesty of the Word”. Amen.
It is especially here that we hear the Gospel of Jesus Christ preached to our hearts—it is here where the Holy Spirit blesses with abundant riches—it is here that the people of God get a foretaste of glory—it is here that we find our chiefest delight.
Q67. What are the reasons annexed to the fourth commandment? A67. The reasons annexed to the fourth commandment, are God’s allowing us six days of the week for our own lawful employments (Ex. 20:9), his challenging a special propriety in a seventh, his own example, and his blessing the Sabbath day (Ex. 20:11).
Q67. What are the reasons annexed to the fourth commandment? A67. The reasons annexed to the fourth commandment, are God’s allowing us six days of the week for our own lawful employments (Ex. 20:9), his challenging a special propriety in a seventh, his own example, and his blessing the Sabbath day (Ex. 20:11).
“The Sabbath ordinance is about time and our use of it. Do you have time for the Father who chose you from eternity for fellowship with himself? Do you have time for the Son who gave himself at Calvary for your sins? Do you have time for the Holy Spirit who regenerated you and idnwells you as the pledge of your heavenly inheritance? Do you in fact have time for the Triune God on the very day which he claims as his own? If not, why not? If so, ‘remember the Sabbath day, to keep it holy.’”
Conclusion + Big Idea
Conclusion + Big Idea
Q62. What is the fourth commandment? A62. The fourth commandment is, Remember the Sabbath day to keep it holy: six days shalt thou labour and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day and hallowed it (Ex. 20:8-11).
Q63. What is required in the fourth commandment? A63. The fourth commandment requireth the keeping holy to God such set times as He hath appointed in His word, expressly, one whole day in seven to be a holy sabbath to Himself (Ex. 20:8-11; Deut. 5:12-14).
Q64. Which day of the seven hath God appointed to be the weekly Sabbath? A64. Before the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath (Ex. 20:8-11; Deut. 5:12-14); and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath (Ps. 118:24; Mt. 28:1; Mk. 2:27, 28; Jn. 20:19, 20, 26; Rev. 1:10; Mk. 16:2; Lk. 24:1, 30-36; Jn. 20:1; Acts 1:3; 2:1, 2; 20:7; 1 Cor. 16:1, 2).
Q65. How is the Sabbath to be sanctified? A65. The Sabbath is to be sanctified by a holy resting all that day (Ex. 20:8, 10), even from such worldly employments and recreations as are lawful on other days (Ex. 16:25-28; Neh. 13:15-22); and spending the whole time in the public and private exercises of God’s worship (Lk. 4:16; Acts 20:7; Ps. 92:title; Is. 66:23), except so much as is to be taken up in the works of necessity and mercy (Mt. 12:1-13).
Q66. What is forbidden in the fourth commandment? A66. The fourth commandment forbiddeth the omission or careless performance of the duties required (Ez. 22:26; Amos 8:5; Mal. 1:13), and the profaning the day by idleness (Acts 20:7, 9), or doing that which is in itself sinful (Ez. 23:38), or by unnecessary thoughts, words, or works, about worldly employments or recreations (Jer 17:24-27; Is. 58:13).
Q67. What are the reasons annexed to the fourth commandment? A67. The reasons annexed to the fourth commandment, are God’s allowing us six days of the week for our own lawful employments (Ex. 20:9), his challenging a special propriety in a seventh, his own example, and his blessing the Sabbath day (Ex. 20:11).
Amen, let’s pray.