THE DECALOGUE – THE FOURTH WORD – PART I

The Fourth Word of the Decalogue According to Jewish Tradition

In Jewish tradition, the Fourth Word (דָּבָר רְבִיעִי – Davar Revi’i) of the Aseret HaDevarim (“The Ten Words”) is:

“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 YHVH your God… For in six days YHVH made the heavens and the earth, the sea, and all that is in them, and He rested on the seventh day. Therefore, YHVH blessed the Sabbath day and made it holy.”
— Exodus 20:8–11; cf. Deuteronomy 5:12–15

It must be pointed at the outset that in the Fourth Word, YHVH made the Sabbath day “holy”.

There is only one day in all of Scripture that God specifically and explicitly “made” holy and sanctified and that is the seventh day. The Seventh Day is the first thing that God ever made holy and sanctified.

“And God blessed the seventh day and made it holy (וַיְקַדֵּשׁ אֹתוֹ), because on it He rested from all His work which God had created and made.”
— Genesis 2:3

This verse is unique and foundational. The verb וַיְקַדֵּשׁ (vayekadesh) — “He made it holy” — appears nowhere else in the context of God Himself directly sanctifying a day. The seventh day is the only time in Scripture where God is the one who actively blesses and sanctifies a day or making it a “holy day” in perpetuity.

THERE IS A DIFFERENCE

There is a linguistic, narrative, and covenantal nuanced difference between the “seventh day” in creation (Genesis 2) and the “Sabbath” (shabbat) given to Israel later in Exodus 16 and 20 that is overlooked and that carries important theological and covenantal implications: because this is not just a matter of terminology—it’s about the unfolding of divine purpose and Israel’s unique relationship to sacred time.

1. The Word “Sabbath” Does Not Appear in Genesis 2

Genesis 2:2–3:
“And on the seventh day God completed His work which He had done, and He rested (וַיִּשְׁבֹּת) on the seventh day from all His work which He had done. And God blessed the seventh day and sanctified it, because in it He rested (שָׁבַת) from all His work which God had created and made.”

The verb שָׁבַת (shavat) means “He ceased” or “He rested”, but this is not the noun “Shabbat” (שַׁבָּת). Genesis 2 uses the verb form to describe what God did—He ceased from labor. It does not say He instituted or named a day “the Sabbath.” There is no command, no naming, and no mention of Israel or humanity observing “the Sabbath” here.

2. The Term “Sabbath” First Appears in Exodus 16

Exodus 16:23
“This is what YHVH has said: Tomorrow is a day of rest, a holy Sabbath (shabbat) to YHVH…”

This is the first explicit mention of “Sabbath” in the Torah. It is spoken to Israel, not humanity in general. This signals that Sabbath, as a named and commanded institution, begins with the covenantal relationship with Israel, not at creation.

Then, in Exodus 20:8–11, at Sinai, the Sabbath becomes formalized in the Decalogue as a commanded observance:

“Remember the Sabbath day, to keep it holy… For in six days YHVH made heaven and earth… and rested on the seventh day. Therefore YHVH blessed the Sabbath day and hallowed it [made it holy].”

Now, what God did on the seventh day to rest, to bless and keep holy becomes a command for Israel. But note: the “Sabbath day” is blessed in Exodus 20, not Genesis 2. There is no “Sabbath day” in Genesis 2. God is now in Exodus naming, assigning, and codifying the seventh day (יוֹם הַשְּׁבִיעִי) day as “The Sabbath” (יוֹם הַשַּׁבָּת) for Israel’s sacred use.

3. Theological Distinction: Seventh Day vs. The Sabbath

Genesis 2	Exodus 16 & 20
God rested (verb: שָׁבַת)	God institutes the Sabbath (noun: שַּׁבָּת)
Day is blessed and sanctified	Day is commanded and covenantal
No reference to “Sabbath” שַּׁבָּת	First use of the word “Shabbat” שַּׁבָּת
Universal, cosmic framework	National, covenantal framework
No command to observe	Commanded to Israel exclusively

Conclusion:
The seventh day of creation was made holy to Himself by God. The Sabbath day was made holy and a sign of the covenant with Israel. The seventh day precedes Israel; the Sabbath belongs to Israel.

4. Linguistic Insight: שָׁבַת (shavat) vs. שַׁבָּת (shabbat)

שָׁבַת (shavat) – verb: to cease, rest, desist.
שַׁבָּת (shabbat) – noun: the Sabbath, a specific institution, command, or observance.

While they share the same root shin, bet, tav (ש־ב־ת), the verb describes an action, and the noun describes a sacred institution. The transformation from action to institution is where Israel comes in. God’s rest becomes Israel’s sacred responsibility. Without Israel, there is no Sabbath, only the memory of a seventh day where God ceased from labor.

5. Jewish Sources that Note This Distinction

Several Jewish commentators and scholars have made this observation—though not always systematized:

Rashi (Genesis 2:3)

Rashi notes that God blessed and sanctified the seventh day because of the future when Israel would observe it. He connects the sanctification retroactively, implying the Sabbath’s meaning is not complete until Israel receives it.

Midrash Bereishit Rabbah 11:2

The Midrash observes that the Sabbath was conceived at creation, but only delivered to Israel at Sinai, confirming that its commanded form is Israel-specific.

Ramban (Nachmanides)

Ramban distinguishes between the natural holiness of the seventh day and the covenantal obligation of Sabbath observance. He argues that the sanctity of the Sabbath was revealed in full only to Israel.

6. Why This Matters

This distinction corrects a common misunderstanding: the assumption that the Sabbath was always a universal command. It was not. The Sabbath is a covenantal gift to Israel, and the seventh day of creation is its conceptual foundation, not its legal or liturgical institution.

Gentiles may admire the seventh day, but they do not enter into the sanctity of the Sabbath unless they are within the covenant of Israel, as it says in the Fourth Word,”thy stranger that is within thy gates” Ex. 20:10

Summary Statement

To assume that the Sabbath was instituted at creation is to conflate the seventh day with the Sabbath, and to overlook the covenantal significance that makes the Sabbath holy not just in time, but in relationship to a people—Israel. The Sabbath begins at Sinai, not Eden. God blessed and sanctified the seventh day in creation. He named and gave the Sabbath to Israel in covenant. The difference is not small—it is foundational.

From a strictly biblical and theological perspective, the phrase “the Sabbath of creation” is not a valid term—at least not according to the Hebrew Bible’s own language and structure. While the phrase is often used in Christian theology, especially in attempts to universalize the Sabbath as a “creation ordinance,” it conflates two distinct biblical concepts:

The seventh day of creation, which God blessed and sanctified (Genesis 2:3), and
The Sabbath (Shabbat), which is named, commanded, and given exclusively to Israel beginning in Exodus 16 and formally in Exodus 20.

Thus, calling this “the Sabbath of creation” is reading back into the text something that is not there.

Why “Sabbath of Creation” Is Theologically Inaccurate

No Sabbath is named or instituted at creation.
- Genesis 2 speaks of God’s rest, but not of a day called “Sabbath.”
- There is no command, no observance, and no covenantal context.
The Sabbath is first introduced in Exodus 16—to Israel.
- Exodus 16:23: “Tomorrow is a Sabbath rest, a holy Sabbath to YHVH…”
- It is not until Israel is journeying toward Sinai that Sabbath becomes part of the human religious experience.
The Sabbath is a covenantal sign, not a universal ordinance.

“It is a sign between Me and the children of Israel forever…” (Exodus 31:17)

The Sabbath is for Israel, not for humanity in general.
There is no biblical evidence that the Sabbath was given to the nations, or that it predates Israel as a commanded observance.

📚 Jewish Tradition Reflects This Distinction

Jewish commentators, such as Rashi and the Sages in the Midrash, affirm that while the seventh day was sanctified, the Sabbath as a mitzvah (commanded observance) was not given until Sinai, and specifically to Israel.

Even in Nehemiah 9:13–14, this distinction is clear:

“You came down also on Mount Sinai… You made known to them Your holy Sabbath…”
— Implying it was not previously known, even though the seventh day was sanctified at creation.

✅ A Better Term

Instead of “the Sabbath of creation,” a more accurate and biblically faithful term would be:

“The sanctified seventh day” — referring to Genesis 2.
“The Sabbath given to Israel” — referring to Exodus and beyond.

This preserves the theological and covenantal precision that the text demands.

🔍 Conclusion

The term “Sabbath of creation” is not valid if we are being faithful to the Hebrew Bible’s terminology, sequence, and theology.
✅ It is a later theological construct, mostly used in Christian traditions that try to universalize the Sabbath.
✅ The Hebrew Bible makes a clear distinction between the seventh day God sanctified at creation and the Sabbath He commanded for Israel.

Understanding this difference not only clarifies Scripture—it protects the unique covenantal identity of Israel and the sacredness of the Sabbath as a sign between YHVH and His people.

THEY ARE NOT THE SAME

1. The Seventh Day of Creation Is Not the Same as the Sabbath

Genesis 2:2–3

“And on the seventh day God finished His work… and He rested (וַיִּשְׁבֹּת, vayishbot)… and God blessed the seventh day and sanctified it…”

The word “Sabbath” (שַׁבָּת) does not appear here.
What God sanctifies is “the seventh day”—not “the Sabbath.”
The verb shavat (to cease, rest) is used, but not the noun that later comes to represent a commanded institution.

So, while the seventh day is blessed and sanctified, it is not named “Sabbath”, and it is not commanded to be observed by humans at this point in Scripture.

2. The Institution of the Sabbath Comes Later, and Is Given to Israel

The word “Sabbath” (Shabbat) appears for the first time in:

Exodus 16:23

“Tomorrow is a day of rest, a holy Sabbath to YHVH…”

And again in the Fourth Word of the Decalogue:

Exodus 20:8–11

“Remember the Sabbath day to keep it holy… For in six days YHVH made the heavens and the earth… and rested on the seventh day. Therefore YHVH blessed the Sabbath day and hallowed it.”

Here, for the first time, the seventh day is called the “Sabbath”.
It is a commandment, not just a narrative description.
It is part of the covenant with Israel, a sign between YHVH and His people (Exodus 31:13–17).

This shows clearly that the institution of the seventh day (Genesis 2) and the institution of the Sabbath (Exodus 16 and 20) are not synonymous. The Sabbath is built upon the seventh day, but it is not the same as the seventh day of creation.

3. The Word “Sabbath” Is Not Synonymous with “Seventh Day”

To further reinforce this point, the Torah uses the word “Sabbath” to refer to days that are not the seventh day of the week. For example:

Leviticus 16:31 – Yom Kippur (Tenth day of the seventh month)

“It shall be to you a Sabbath of solemn rest (shabbat shabbaton)…”

This is the tenth day, not the seventh. Yet it is still called a “Sabbath of Sabbaths” (shabbat shabbaton).

So we must conclude:

The word “Sabbath” does not inherently mean “seventh day.”
The term “Sabbath” is a category of sacred rest, which may or may not fall on the seventh day.
Therefore, the seventh day and the Sabbath are overlapping but not synonymous.

4. The Distinction in Holiness: Seventh-Day Sabbath vs. Yom Kippur

There is an important distinction in Leviticus 23, where the Torah lists the appointed times (mo’edim).

Seventh-Day Sabbath

“Six days shall work be done, but the seventh day is a Sabbath of solemn rest (shabbat shabbaton), a holy convocation (mikra kodesh).”
— Leviticus 23:3

Here, the seventh-day Sabbath is:

Called a “shabbat shabbaton” (Sabbath of Sabbaths).
Also called a “holy convocation” (mikra kodesh), i.e., a sacred assembly.

Yom Kippur (Tenth Day of the Seventh Month)

“It shall be to you a Sabbath of solemn rest (שַׁבַּת שַׁבָּתוֹן / shabbat shabbaton), and you shall afflict your souls; on the ninth day of the month at evening, from evening to evening, you shall celebrate your Sabbath.”
— Leviticus 23:32

In this verse, Yom Kippur is designated as a “Sabbath of solemn rest” (shabbat shabbaton), the same phrase used for the weekly Sabbath in Leviticus 23:3. Additionally, Leviticus 23:27 refers to Yom Kippur as a “holy convocation” (mikra kodesh), meaning a sacred gathering or assembly:

“On the tenth day of this seventh month is the Day of Atonement: it shall be a holy convocation for you, and you shall afflict your souls…”

However, it is important to note that Yom Kippur is not called a “holy day” (יוֹם קָדֵשׁ / yom kodesh) in the text. While it is certainly a holy convocation and a Sabbath of solemn rest, the designation “yom kodesh” appears elsewhere, specifically in reference to the seventh day Sabbath.

Example of “Holy Day” in the Torah:

Exodus 35:2:
“Six days shall work be done, but on the seventh day there shall be for you a holy day (יוֹם קָדֵשׁ, yom kodesh), a Sabbath of solemn rest to YHVH…”

Here, the seventh day is explicitly called a “holy day” (yom kodesh), distinguishing it in holiness not only by rest (shabbat shabbaton) and gathering (mikra kodesh), but by the very nature of the day itself being set apart.

Key Insight: Not All Sabbaths Are the Seventh Day

The use of “shabbat shabbaton” for both the weekly Sabbath and for Yom Kippur shows that the term “Sabbath” can describe more than the seventh day of the week.
However, the weekly Sabbath (Exodus 20:10, Leviticus 23:3, Exodus 35:2) is the only day explicitly called both a “Sabbath of solemn rest” and a “holy day” (yom kodesh), anchoring its sanctity in both creation (Genesis 2:3) and covenant (Exodus 31:13–17).
Yom Kippur, though solemn and sacred, does not receive the same designation as yom kodesh in the Torah.

Clarifying the Distinctions:

Term	Used For	Where
שַׁבָּת שַׁבָּתוֹן (Shabbat Shabbaton)	Weekly Sabbath & Yom Kippur	Leviticus 23:3, 23:32
מִקְרָא קֹדֶשׁ (Mikra Kodesh)	All festival convocations & Sabbaths	Leviticus 23 (multiple)
יוֹם קָדֵשׁ (Yom Kodesh)	Seventh-day Sabbath only	Exodus 35:2

Conclusion: Not All Holiness Is the Same

While both the weekly Sabbath and Yom Kippur are called “Sabbaths of solemn rest”, and both are holy convocations, only the weekly Sabbath is called a “holy day” (yom kodesh) in the Torah.

This distinction emphasizes that:

The seventh day of the week carries a unique sanctity established at creation and then reaffirmed in Israel’s covenant.
The Sabbath did not begin at creation as an institution—it was given to Israel.
The holiness conferred on the seventh day (Genesis 2:3) is universal in its blessing, but the holiness of the Sabbath day (Shabbat) is covenantal and specific to Israel.

Therefore, the institution of the seventh day and the institution of the Sabbath are related but distinct, and the biblical language reflects this difference with precision.

Key Insight: Not All Sabbaths Are the Seventh Day

The use of shabbat shabbaton for Yom Kippur, which falls on the tenth day of the seventh month, demonstrates clearly that:

The term “Sabbath” is not exclusive to the seventh day of the week.
The seventh-day Sabbath and the festival Sabbaths may share language (like shabbat shabbaton), but their origin, purpose, and covenantal role are not identical.
The weekly Sabbath (Leviticus 23:3) is unique in that it is both a shabbat shabbaton and the only day called holy from creation (Genesis 2:3), and it is given as a covenantal sign (Exodus 31:16–17).

While Yom Kippur is indeed a shabbat shabbaton and a holy convocation, it is not the same as the seventh-day Sabbath, nor is it referred to as a “holy day” in the biblical text. This distinction reinforces that:

The institution of the Sabbath does not originate in creation, but with Israel, and
The seventh day and the Sabbath are related but not synonymous terms.

Thus, the phrase “Sabbath” in Scripture has layers of meaning, but the weekly Sabbath remains distinct in its origin, sanctification, and covenantal function.

5. Conclusion: The Sabbath Did Not Begin at Creation

Based on all of the above:

The seventh day was sanctified at creation, but it was not named “Sabbath,” nor was it given as a commandment to mankind.
The Sabbath was instituted later, as a covenantal sign given specifically to Israel.
The word “Sabbath” is not synonymous with “seventh day”—as shown by Yom Kippur and other festivals being called “Sabbaths.”
The holiness of the seventh day in Genesis is a universal, cosmic sanctity, while the Sabbath of the seventh day in Exodus is a covenantal sanctity, specific to Israel.

Therefore, the idea that “the Sabbath began at creation” is theologically and linguistically inaccurate.
The seventh day was sanctified at creation. The Sabbath was instituted later, for Israel, within the framework of covenant and commandment.

This distinction is not minor—it is crucial to understanding the uniqueness of Israel’s calling, the structure of Torah, and the meaning of sacred time.

Contrast with Other Holy Days

Other appointed times (mo’edim)—such as Passover, Shavuot, Yom Kippur, Sukkot, etc.—are certainly holy and called mikra’ei kodesh (holy convocations) in Leviticus 23, but their sanctity is declared in a different way.

These days are instituted by divine command,
Entrusted to Israel to observe,
And sanctified through human obedience to God’s instruction.

Nowhere is it said that God Himself sanctified those days in the same direct and creative act as He did with the Sabbath at Creation.

“These are the appointed times of YHVH, holy convocations, which you shall proclaim…”
— Leviticus 23:2

In other words, Israel is commanded to proclaim the appointed times as holy. Their holiness is covenantal and commanded, but not described as being created and made holy by God in the way the Sabbath was.

Why This Matters

The Sabbath’s sanctity is built into the fabric of creation itself—it is not tied to national history (like Passover), temple service (like Yom Kippur), or the agricultural calendar (like Sukkot). It is a cosmic, universal, and eternal sanctification—not granted to man, but revealed by God.

The holiness of the Sabbath is pre-Israel, pre-Torah, and pre-Sinai. It is not a Jewish invention, but the divine rhythm of time. It stands apart, not just in what it commemorates, but in how it was declared holy—by God alone, without human participation or mediation.

Conclusion: The Sabbath Is Singular

Among all the holy days and convocations, only the seventh day—the Sabbath—is said to be directly made holy by God Himself. This singular act of sanctification places the Sabbath in a category of its own: not only is it holy, it is divinely sanctified at creation, making it the original and foundational holy day in all of Scripture.

THE UNIQUENESS OF THE SABBATH

The Sabbath is fundamentally different from all other holy days (mo’adim) such as Passover, Shavuot, Sukkot, Yom Kippur, and Rosh HaShanah in both its origin, status, and mode of sanctification.

✡️ The Core Difference: Sabbath is Intrinsically Holy

Whereas the other festivals are holy by divine command and human obedience, the Sabbath is inherently and cosmically holy, apart from human participation.

📜 1. Other Holy Days: Sanctified by Command and Obedience

All the appointed festivals of the Torah are introduced with this phrase:

“These are the appointed times (mo’adim) of YHVH, holy convocations, which you shall proclaim in their appointed times.”
— Leviticus 23:4

Key features of the festivals:

They are instituted by divine command.
They are entrusted to Israel to observe at the proper time.
Their sanctity is activated when Israel proclaims them and keeps them.
The calendar for these mo’adim is set by human calculation—originally by observing the new moon and declaring the month, and later by rabbinic calendar rules.

As the sages teach:

“These are the festivals of YHVH that you [Israel] shall proclaim” — even if you proclaim them in error, they are still sanctified.
— Talmud Bavli, Rosh Hashanah 25a

This means the festivals depend on Israel’s obedience and proclamation to be observed and recognized.

🕊️ 2. The Sabbath: Sanctified by God Himself

In contrast, the Sabbath is not dependent on human calculation, declaration, or obedience. Its holiness is built into the fabric of creation:

“And on the seventh day, God completed His work… and God blessed the seventh day and sanctified it…”
— Genesis 2:2–3

This is the first mention of holiness in the entire Bible—and it is applied not to a place or a person, but to time itself: the seventh day.

Before there was Israel, before there was a covenant, before Sinai, before the festivals were given—the Sabbath was already holy.

Contrast:

Aspect	Sabbath	Other Festivals
Origin	At Creation (Genesis 2:3)	At Sinai (Leviticus 23, Numbers 28–29)
Sanctified by	God Himself	Israel’s obedience and declaration
Timing	Fixed weekly by divine rhythm	Depends on human-set calendar
Scope	Universal in origin, covenantal in command	Israel-exclusive
Continuity	Never interrupted, independent of calendar	Dependent on lunar/solar calculation

3. Theological Implications

The Sabbath is ontologically holy—its holiness exists whether or not anyone observes it.
The festivals are covenantally holy—they become holy through obedience to Torah and Israel’s sanctification of them.

This distinction is profound.

You could say:

The festivals are holy because Israel obeys God’s command to keep them.
The Sabbath is holy whether Israel keeps it or not—because God Himself declared it holy at creation.

🔯 4. Liturgical Language Reinforces the Distinction

In the Jewish liturgy (Kiddush and Amidah), the blessings highlight this:

On Sabbath:

“Blessed are You, YHVH, who sanctifies the Sabbath.”

God alone is the one who sanctifies the Sabbath.

On Festivals:

“Blessed are You, YHVH, who sanctifies Israel and the seasons (mo’adim).”

Here, God sanctifies Israel, and Israel sanctifies the festivals through obedience. Without Israel’s role, the festivals are not activated.

5. Why This Matters

This difference shows that:

The Sabbath transcends national identity—its origin is cosmic, not cultural.
It is God’s eternal rhythm—a weekly return to the original harmony of creation.
The festivals are signs of Israel’s covenant, sanctified by their ongoing faithfulness.

Therefore:

A person may attempt to observe Passover or Sukkot, but without Torah, they cannot proclaim or sanctify them properly.
But the Sabbath arrives every seventh day, whether humanity is ready or not—because God has set it apart forever.

“It is a sign between Me and the children of Israel forever: for in six days YHVH made heaven and earth, and on the seventh day He rested and was refreshed.”
— Exodus 31:17

✅ Conclusion: The Sabbath Stands Alone in Holiness

All other holy days are conditional: they depend on Israel’s obedience, calendar declarations, and communal participation.
The Sabbath is unconditional: sanctified by God at creation, it recurs independent of any human action.

This is why the Sabbath is called:

“a delight, holy to YHVH, honorable…” (Isaiah 58:13)

THE JEWISH SABBATH

Many Christian Sabbatarians (such as Seventh-day Adventists, Messianics, and Hebrew Roots followers) reject the term “Jewish Sabbath,” insisting instead that the Sabbath is universal, not ethnic or national. They often cite:

“The Sabbath was made for man, and not man for the Sabbath.”
— Mark 2:27

And:

“There is neither Jew nor Greek… for you are all one in Christ Jesus.”
— Galatians 3:28

However, while these verses may appear to support a universal application of the Sabbath at first glance, such interpretations collapse under scrutiny when examined in their proper biblical, theological, and covenantal contexts.

Let’s unpack this carefully.

🕯️ 1. What Does “The Jewish Sabbath” Mean?

To say “the Jewish Sabbath” is not to claim the Jews invented it — it is to recognize that:

God gave the Sabbath as a sign of His covenant with Israel: “It is a sign between Me and the children of Israel forever…”
— Exodus 31:16–17
It was entrusted to the Jewish people through Torah, guarded through millennia of exile and persecution, and observed according to halakhic law.
No other people group on earth has preserved, honored, or practiced the Sabbath for thousands of years as commanded by God — except the Jewish people.

Therefore, to call it “the Jewish Sabbath” is:

✅ Theologically accurate,
✅ Historically correct, and
✅ Acknowledging of covenantal truth.

2. Misuse of Mark 2:27 – “The Sabbath Was Made for Man”

When Jesus (Yeshua) says:

“The Sabbath was made for man, not man for the Sabbath…”

Yeshua is not universalizing the Sabbath for all of humanity (anthrōpos in Greek) outside of Israel.

Instead:

He is speaking to Pharisees, in a Jewish context, about how the Sabbath should be honored — not whether Gentiles should observe it.
He is correcting legalistic distortion, not redefining who the Sabbath belongs to.
His audience already keeps the Sabbath — He is simply teaching its original purpose: a gift for rest, not a burden of man-made restrictions.
Remember the Sabbath was not made until it was given to Israel.

Nowhere in this passage does Jesus command Gentiles to observe the Sabbath.
Nor does He say the Sabbath was made for “all mankind.”
He says it was made for man — and in context, that means for Israel, who had received the Sabbath.

📖 3. Misapplication of Galatians 3:28

“There is neither Jew nor Greek… for you are all one in Christ Jesus.”

This verse is about spiritual equality in salvation — it does not erase covenantal distinctions or Torah roles.

Paul is arguing that Gentiles don’t need to convert to Judaism to receive salvation through Messiah.
But he is not saying that all laws, roles, or identities are dissolved.

Even Paul affirms Jewish covenantal identity:

“Then what advantage has the Jew?… Much in every way. To begin with, they were entrusted with the oracles of God.”
— Romans 3:1–2

“…the gifts and the calling of God are irrevocable.”
— Romans 11:29

If the covenant with Israel is irrevocable, and the Sabbath is the sign of that covenant (Exodus 31), then it remains the Jewish Sabbath — even if Gentiles are invited to share in its blessings.

🔯 4. Christian Sabbatarianism: A Case of Theological Appropriation

Many Christian Sabbatarian groups:

Observe the seventh day (Saturday), but
Do not keep the Sabbath as defined by Torah,
Reject Jewish authority and halakhic tradition, and
Often claim the Jews have “lost the true Sabbath.”

This is a form of supersessionism and theological colonialism — it strips the Sabbath from its covenantal roots, redefines it according to Gentile interpretations, and denies the Jewish people’s ongoing role as guardians of sacred time.

To say “the Sabbath is not Jewish” is not a compliment — it is a theft of identity, a distortion of Scripture, and a rejection of God’s covenantal structure.

5. Conclusion: The Sabbath Is Jewish Because God Made It So

Biblical Fact	Implication
God sanctified the seventh day	Genesis 2:3 — Creation foundation
God gave the Sabbath to Israel	Exodus 31 — Covenant sign
Only Israel was commanded to keep it	Deut. 5:15 — tied to Egypt redemption
The Jewish people preserved it	Historical and halakhic continuity
Jesus affirmed Jewish Sabbath practice	Mark 2 — within covenantal framework

So yes — the Sabbath belongs to YHVH, and He gave it to Israel.

Gentiles may choose to honor or learn from the Sabbath.
But they should do so with humility, gratitude, and respect — not by erasing the people to whom the Sabbath was given.

To reject the phrase “the Jewish Sabbath” is not just a misunderstanding —
It is a denial of covenant, a distortion of Scripture, and often, a mask for anti-Judaic bias.

Let those who wish to honor the Sabbath do so within the gates of Israel, as Scripture commands (Exodus 20:10), not as spiritual squatters trying to claim the blessings while rejecting the house.

CHRISTIAN PRINCIPLE AND JEWISH OBSERVANCE

The distinction between the Christian principle of “one day in seven” rest and the Jewish observance of the Sabbath (Shabbat) is both theological and practical, and it reflects deeper differences in how each tradition understands time, covenant, and holiness.

Let’s unpack the two approaches side by side:

✡️ The Jewish Sabbath (Shabbat)

1. Fixed Day: The Seventh Day

The Sabbath is always on the seventh day of the week — what we now call Saturday.
This is rooted in the creation narrative (Genesis 2:2–3) and formalized in the Torah (Exodus 20:8–11, 31:16–17).

2. Covenantal and Commanded

It is a commanded mitzvah (commandment) given to Israel as a sign of the covenant.
It is not simply about rest; it involves specific rituals, halakhic prohibitions, prayers, and Torah reading.
It is guarded (shamor) and remembered (zachor) through generations.

3. Inflexible and Sanctified

The seventh day is sanctified by God — its holiness is intrinsic and independent of human convenience.
The timing of Shabbat is not subject to change. It begins at sunset on Friday and ends at nightfall on Saturday.

✝️ The Christian Principle: “One Day in Seven”

1. Flexible Weekly Rest

Many Christian traditions affirm the idea that God intended people to rest one day out of every seven, but they do not insist that it must be Saturday.
For most Christians, the day of rest is Sunday, often called “the Lord’s Day,” commemorating Jesus’ resurrection.

2. Spiritual Principle, Not Legal Observance

The focus is on the spiritual benefit of rest, worship, and fellowship — not the strict observance of laws.
The idea comes from a moral reading of the Ten Commandments, in which the Sabbath command is understood as a principle, not a ritual law.

3. Not Tied to Covenant with Israel

The Christian one-in-seven model is seen as universal, applying to all people as part of God’s creation order.
It is not viewed as a sign of the covenant with Israel, and Christians do not typically claim to observe Shabbat in the Jewish sense.

Key Differences

Aspect	Jewish Sabbath	Christian 1-in-7 Rest
Day of Observance	Always Saturday (7th day)	Varies; most commonly Sunday (1st day)
Origin	Creation + Sinai Covenant with Israel	Creation principle, spiritualized in Christian theology
Nature of Obligation	Moral/Spiritual, Legal, covenantal commandment (mitzvah)	Moral/spiritual principle
Ritual Structure	Detailed: Kiddush, candle lighting, Torah reading	Generally informal: church service, and employee rest
Flexibility	Fixed in time, not subject to change	Flexible — “one day in seven”
Who it’s for	Israel (Ex. 31:16–17)	All believers, spiritualized in Christ

Theological Implications

The Jewish view is that Shabbat is not just a good idea — it is a divine covenantal institution, set apart by God and given specifically to the people of Israel.
The Christian view, especially post-Reformation, tends to spiritualize the Sabbath as a principle of rest and worship, detached from specific days, laws, and Israelite identity.

✡️ Judaism says: “This day is holy because God said so, and He gave it to us.”
✝️ Christianity says: “God wants us to rest and worship regularly; the day is less important than the principle.”

Why This Matters

This distinction often creates confusion or theological tension. Some Christians may claim to “keep the Sabbath,” when in fact:

They do not observe it on the seventh day,
They do not follow its halakhic requirements,
And they may even reject its Jewish context and origin.

Thus, “Sabbath” in Christian usage often refers to something quite different from what Scripture defines and what Jewish tradition has preserved for millennia.

✅ Conclusion

There is a clear and important difference between:

Keeping “a day of rest every seven days” (a Christian spiritual principle),
And keeping “the Sabbath” (a divinely commanded, covenantal, and ritual observance tied to Israel).

While both concepts promote rest and reverence, they reflect distinct theological frameworks, and should not be confused.

Only Israel – the Jewish people have been commanded to keep the Sabbath.
Christians who observe a one-in-seven rhythm of rest are honoring a creation principle — not the covenantal Sabbath given at Sinai.

It cannot be rightly asserted by Christian Sabbatarians that Christians who observe the creation principle of “one day in seven” rest are in violation or disobedience to the Sabbath commandment as it was given to Israel, unless they are under the Sinai covenant themselves.

Let’s make this absolutely clear and theologically grounded:

✅ 1. The Sabbath Commandment Was Given to Israel — Not to the Nations

“It is a sign between Me and the children of Israel forever…”
— Exodus 31:17

“Moreover also I gave them My Sabbaths, to be a sign between Me and them…”
— Ezekiel 20:12

The Fourth Commandment in Exodus 20:8–11 and Deuteronomy 5:12–15 was:

Given to the nation of Israel at Sinai,
Defined in the context of their deliverance from Egypt (Deut. 5:15),
Codified with detailed commandments regarding what is and isn’t permitted,
And made the covenant sign between YHVH and Israel.

There is no biblical basis for saying that the Sabbath law was imposed on Gentile nations, or that it applies universally in its Sinai form.

🕊️ 2. Christians Who Keep a One-in-Seven Rest Are Following a Creation Principle, Not a Torah Command

Genesis 2:3 says:
“God blessed the seventh day and sanctified it…”

This creation reference is often understood by Christians as:

A general model for rest, not a commanded obligation,
A spiritual rhythm rather than a legal statute,
Not equivalent to the Sabbath commandment later given to Israel.

So a Christian who:

Rests one day in seven,
Honors God on that day,
And recognizes the pattern of divine rest in creation,

… is not disobeying the Sabbath commandment — because they were never commanded to keep Shabbat as given to Israel.

3. Applying the Sabbath Commandment to Christians Violates Context and Covenant

Christian Sabbatarians who argue that:

“If you don’t keep the Sabbath on the seventh day, you’re disobeying God,”

… are making an error by universalizing what the Torah particularizes.

This is a form of theological overreach, and it fails to distinguish between:

Moral principles that apply to all humans (e.g., don’t murder, don’t steal),
And covenantal laws that apply only to the people of the covenant (e.g., Sabbath, dietary laws, ritual purity).

Paul explicitly warns against imposing Torah law on Gentile believers:

“You who want to be justified by the law; you have fallen from grace.”
— Galatians 5:4

🔁 4. Christian Rest ≠ Jewish Sabbath

Even if a Christian worships or rests on Saturday, unless they:

Begin Shabbat at sundown Friday,
Light Shabbat candles,
Recite Kiddush and observe halakhic restrictions (e.g., no work, no fire, no carrying),
Attend synagogue or engage in Torah learning,

… they are not keeping the Sabbath as commanded. They are simply resting on the seventh day — which may be good, but is not the same as obedience to the Torah’s commandment.

Therefore:

Christian Sabbatarians do not have the authority to declare:

That Sunday-keeping Christians are “Sabbath-breakers,”
Or that non-Sabbatarian Christians are in “disobedience” to the Fourth Commandment,

… because those Christians were never placed under that commandment to begin with.

You cannot be in violation of a law that was never given to you.

✅ Conclusion:

Christians who follow the principle of one-in-seven rest are:

Honoring a creation pattern, not violating a Sinai covenant.
Observing a spiritual discipline, not a Torah-based sign.
Free to do so without being judged by others who misunderstand the distinction between covenantal law and moral principle.

The Sabbath was commanded to Israel.
The rhythm of rest is available to all.
But disobedience can only occur where obligation has been divinely assigned.

So no — Christian Sabbatarians are not justified in claiming that Christians who rest one day in seven are “breaking the Sabbath.” They are misunderstanding the who, what, and why of the Sabbath commandment itself.

THE DECALOGUE – THE FOURTH WORD – PART II