“Giving God Our Time”
(Genesis 1:31-2:3)
(I.) Introduction.
(A.) (READ Exodus 20:8-11)
(1.) Here is a law meant specifically for the Jews.
English word “Sabbath” comes from a Hebrew term
meaning cessation or rest.
(2.) The “holy day of rest”, according to the fourth
commandment, was to be observed on the seventh
day of the week – Saturday. Why?
(3.) First, it recalled God’s cessation of creation after six
days (Genesis 1:31-2:3). Exodus 20:11 very
directly states this as the reason for “rest” on the
seventh day of a week – the last day of a week.
(4.) It also was commanded to provide, for the Jews, a
fixed time for deliberate worship to God.
(5.) Then there was even a humanitarian aspect to the
Sabbath law. Deuteronomy 5:14 indicates that a
man was not to allow his children, servants, animals
or anything under his authority to use that day for
anything but rest and refreshment. It was an
expanded repetition of the Sinaitic law of Exodus
20:10.
(B.) We find no evidence that the seventh day was observed as
a special day of rest and worship prior to the giving of the
Ten Commandments.
(1.) As the Hebrew people, under Moses’ leadership,
neared Mt. Sinai, God gave the people detailed
instruction about gathering extra food and preparing
it in advance, so as to observe a strict day of rest
before Him. (READ Exodus 16:22-24).
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The implication here is that the observance of such
a day was something with which the Jews were
unfamiliar. It appears to have been a new religious
observance – one then bound on them in the law
given at Sinai.
(2.) By the time of Jesus’ entrance into the world, the
observance of the Sabbath had gone beyond God’s
original instruction – and had become even
oppressive. There was a very strict refusal to allow
work on the seventh day of the week.
(C.) Based on the evidence over time, would appear the
commandment regarding the Sabbath has been more
abused, than understood, throughout history.
(1.) To the Jews, the fourth commandment became a
harsh, heavy-handed burden rather than a
delightful restful experience.
(2.) For the generations since Christ was in the world,
there has been attempts made to bind the keeping of
the Sabbath upon those who are not Jews, and
never were subject to such a law.
(D.) It’s important to understand what the original intent and
significance of the law was, what specific issues it raises,
and how to apply its principles to our need to obey, and
serve, God.
(1.) Under the law of Moses, the Sabbath was a holy
day of rest from everyday labor and of devotion
and worship to God. It was to be strictly enforced.
In Numbers 15, there is reference to a man who
violated the Sabbath law by gathering sticks on
that day. God told Moses to see that the man was
stoned to death for his infraction (Numbers 15:36:
“So, as the Lord commanded Moses, all the
congregation brought him outside the camp and
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stoned him with stones, and he died.”).
(2,) But the Law did permit necessary work, such as
priestly functions, caring for the sick, or saving an
animal’s life. By the time Jesus was in the world
the intent of the original Sabbath commandment
had been greatly altered by Jewish tradition. In
Matthew 12, the Pharisees accused Jesus of
allowing His disciples to break the Sabbath law:
“At that time Jesus went through the grain fields on
the Sabbath. And His disciples were hungry, and
began to pluck heads of grain and to eat. And when
the Pharisees saw it, they said to Him, ‘Look, Your
disciples are doing what is not lawful to do on the
Sabbath.’” (verses 1 and 2).
(a.) Jesus answered: “…have you not read in the
law that on the Sabbath the priests in the
temple profane the Sabbath, and are blame-
less?” (verse 5). The priests did their
“work” on the Sabbath, but that the law
allowed – just as it did eating to sustain life.
(b.) Later, Jesus used another example:
“…’What man is there among you who has
one sheep, and it falls into a pit on the
Sabbath, will not lay hold of it and lift it
out? Of how much more value then is a man
than a sheep? Therefore, it is lawful to do
good on the Sabbath.’” (Matthew 12:11-12;
in response to a question of healing on the
Sabbath.)
(3.) Jesus makes His primary point in saying: “. . .’The
Sabbath was made for man, and not man for the
Sabbath.’” (Mark 2:27). God intended the law to
bless, not burden, people. It was a time for
fellowship, worship, and refreshing. It was a time
to be given to God.
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(4.) The principle is still applicable to us, today, even
though the specific commandment to observe the
Sabbath as a day of rest and worship is not.
(a.) Christians observe Sunday, the first day of
the week, as one of worship to God. It has
been so since the beginning of the church.
It recognizes the day Christ arose from the
dead (Matthew 28:1), as well as the day of
the founding of the church (Acts 2:1ff). It
was, and it, the day Christians come together
to worship God (Acts 20:7; I Corinthians
16:2).
(b.) It’s not correct to refer to Sunday as the
“Christian Sabbath.” No such terminology
is used in Scripture. The Sabbath is
distinctively Jewish.
(5.) How, then, does the principle of the fourth
commandment apply to the Christian era? The
Sabbath commandment has no precise equivalent
in the New Testament, but God still desires to be
honored in the use we make of our time. Sunday is
still the Lord’s day – as it has been throughout the
New Testament period. It should be used in certain
ways that indicate obedience and devotion to God.
It’s a day of public worship. It’s a day we might be
able to do things we cannot do on an ordinary
workday. It’s a day to remember God and His son.
(II.) Time: Stewardship and Balance.
(A.) The first three commandments call us to honor God by
putting Him first in our lives, sanctifying Him in our hearts,
and magnifying Him with our speech. Now, the fourth
commandment calls upon us to glorify Him by our use of
precious time.
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(1.) All of our time is God’s gift to us, and is to be used
to show respect and reverence for Him and His
Word.
(2.) The Bible contains several reminders regarding our
obligation to use time wisely.
(a.) Psalm 90:12 (attributed to Moses): “So
teach us to number our days, that we may
gain a heart of wisdom.”
(b.) Ephesians 5:15-17 (READ). Cannot “stop”
the progress of time – only way to redeem” it – is to
“. . . understand what the will of the Lord is.”
(c.) Colossians 4:5: “Walk in wisdom toward
those who are outside, redeeming the time”;
R.S.V. “Conduct yourselves wisely toward
outsiders, making the most of the time.”).
(d.) These are reminiscent of Jesus’ words to
disciples (John 9:4): “I must work the
works of Him who sent Me while it is day:
the night is coming when no one can work.
(B.) We tend to place more emphasis upon the stewardship of
` abilities and money than we do of time. The misuse – the
wasting – of time is another tool of Satan. The only way to
defeat him is to learn to budget time so as to master it – and
not let it master us.
(C.) The stewardship of time recognizes the need for balance
that the Bible teaches us.
(l.) There is a time for work (Exodus 20:9: “Six days
you shall labor and do all your work.”).
(a.) Time devoted to work is given to God.
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Today, we confront the desire to do less
and less, and receive more and more.
(b.) God created humankind to be able to take on
responsibilities so as to keep busy and to be
productive, to contribute to the good of
one’s family and world. Even in Eden there
was work: “Then the Lord God took the
man and put him in the garden to tend and
keep it.” (Genesis 2:15).
(c.) In the Christian age, God still demands
honest labor from all who are able to work:
“For even when we were with you, we
commanded you this: If anyone will not
work, neither shall he eat.”
(II Thessalonians 3:10).
(d.) Work is honorable, and no Christian should
resent it nor shirk it.
(2.) There is, also, a time for rest. While being
productive, our bodies were not made for, nor our
minds suited to, constant strain or uninterrupted
exertion. There is a time to stop and rest and be
renewed. Time devoted to rest is given to God and
renews us to be more productive in His kingdom.
Should not feel guilty when we need to rest – but
balance work and rest so as to get the most out
of both.
(3.) There is, as well, a time for worship. And, that time
involves assembling together with other
worshippers and learners: “not forsaking the
assembling of ourselves together…” (Hebrews
10:25). Interesting that some people use the “rest”
as a reason for violating the command to assemble.
Some use family, others work that must get done.
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(a.) Work is important; rest is necessary;
worship is essential. Cannot have a
balanced life, one that glorifies God, without
it. Time spent in worship and study – public
and private - is given to God.
(b.) Not sinful for Christian to work on Sunday,
if that work is a part of his earning a living
or accomplishing something that needs
doing, and cannot be done at another time,
or provides a vital service to someone.
(c.) But we cannot really justify putting work –
or rest – ahead of an opportunity to meet
with others and to worship God.
(Hebrews 10:24: “. . . Let us consider one
another in order to stir up love and good
works.”).
(d.) A balanced life requires spiritual renewal
and growth as much as physical renewal
and productivity.
III. Conclusion.
(A.) Work, rest, and reverence for God – all are included in the
Fourth Commandment.
(1.) As is true of all of God’s commands, it was never
meant to be “grievous”, or “burdensome”: “For this
is the love of God, that we keep His
commandments. And His commandments are not
burdensome.” (I John 5:3).
(2.) On the contrary, God’s laws are meant to be
wholesome, encouraging, and positive.
(B.) God, here, gives people guidance for living a balanced life
and for being good stewards of the time He has given us.
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While the law of the Sabbath is not for us to follow, the
principles of work, rest, and worship are. Above all, we
need to glorify God in our obedience to Him.