Exodus 20:8Meaning & Commentary from the Church Fathers

In this grace, the Sabbath is now perpetually celebrated by those who, in all their good deeds, act in anticipation of future rest, and do not take pride in their works as if they have achieved anything without divine assistance. Recognizing and perceiving baptism as the Sabbath, or the Lord's repose in the tomb, individuals find rest from their former actions, and, having begun to live anew (Rom. 1:4), they understand that God works within them, simultaneously both acting and resting; on one hand, showing Himself through His rightful governance of creation and on the other, eternally resting within Himself. For additional interpretation, refer to Gen. 2:3.

Thus, the Jews were instructed to observe the Sabbath both in body and in other essential ordinances. A form of deliverance was mandated: that which symbolizes this deliverance must be acted upon. However, true spiritual deliverance embodies a peace of heart achieved through the clarity of righteous knowledge. Therefore, the one who genuinely observes the Sabbath is he who refrains from sin. This is consistent with the command given to those who observe the Sabbath: do not engage in servile work. For everyone who sins is a servant to sin (John 8:34).

We are not required to observe the Sabbath literally, as a respite from physical labor, as the Jews do—their very observance is often seen as lacking depth unless it conveys some form of mental rest. Thus, we rightly presume that everything figuratively described in Scripture serves to stir the love that leads us to rest; for in the Decalogue, the command regarding rest is presented figuratively—it is delightful but genuinely sacred and assured only in God. Nevertheless, the Lord's Day is not commanded of the Jews but is designated for Christians in honor of the Lord's resurrection, and therefore it is a celebratory day. The souls of all the saints remain at rest until the resurrection of their physical bodies, awaiting the animation brought forth by the newly received forms.

It may seem unnecessary to instruct a Christian to uphold the Sabbath. In truth, it is not merely unnecessary, but essential: for it serves as a type (Col. 2:17). The Sabbath protects the people from servile labor—are we not also forbidden to engage in servile work? Hear the Lord: everyone who sins is a servant to sin (John 8:34). Observing the Sabbath is akin to depending on God to safeguard us from sin, for it is stated, God rested on the seventh day from all His works (Gen. 2:2). God rested—thus, He also provides you rest. Where did God labor to achieve rest, He who created all things by His Word?

Only those who are anchored in their earthly matters, who routinely engage in the reading of Scriptures and prayer, in alignment with the apostle’s exhortation: “give attention to the public reading of Scripture” (1 Tim. 4:13), and elsewhere: “pray without ceasing” (1 Thess. 5:17), are eligible for the spiritual Sabbath. For those who embody these qualities celebrate the Sabbath in a daily spiritual manner, while those who remain truly unsettled and perpetually consumed by worldly concerns, of whom it is stated, “The burdens of the world have made them miserable,” cannot find rest, which is to say, they cannot experience the Sabbath.

God created the universe in six days and rested on the seventh, so He sanctified this day, allowing humanity to pause from their labors to bless and glorify Him while reflecting on the gifts granted through creation. Moreover, during the Israelites' exodus from Egypt, God instituted the Passover through Moses, and the Old Testament frequently commemorates additional sacred days. As Christians, we observe Sunday instead of the Sabbath because this day marks the Resurrection of our Lord Jesus Christ, which completed the renewal of the world and liberated humanity from the devil’s tyranny. On Sunday, we should refrain from all work to devote ourselves to prayer and spiritual activities, giving thanks for God's blessings. All kinds of servants are called to avoid labor on this day and engage in actions that please God, lifting their prayers in His glory. This commandment obliges us to honor other holy days set by the Church, such as the solemn feasts celebrating the Nativity of Christ, the Circumcision, the Epiphany, the Purification, the Resurrection, the Ascension, and others, as well as the feast days dedicated to the Virgin Mary, the Apostles, the Martyrs, and other Saints. The Sixth Ecumenical Council provides guidance on the observance of Sunday in its 91st canon. The transition from the Sabbath to Sunday is because Christ is the Lord of the Sabbath, as stated in Scripture: "For the Son of Man is lord of the Sabbath" (Matthew 12:8). Hence, since Christ is sovereign over the Sabbath, it is fitting to commemorate Sunday instead, not only because He is not subordinate to time but also because He rose from the dead on this day, ushering in the restoration and renewal of the world and granting eternal salvation.

The Acts of the Apostles recounts how the disciples, or Christians, gathered on the first day of the week for the breaking of bread, which refers to the sacrament of Communion (Acts 20:7). Additionally, the Evangelist John mentions a specific day of the week in the Book of Revelation (Rev. 1:10). In the Old Testament, did the term Sabbath refer to other days? In the Old Testament tradition, the term Sabbath encompassed other days set apart for celebration or fasting, like the Feast of Passover and the day of purification; similarly, in the Christian Church, additional feasts and fasts are observed alongside Sunday, honoring God and paying tribute to the Most Holy Mother of God and other saints. What are the principal feasts recognized in the Orthodox Church? The most significant feasts are those celebrating the key events related to the Incarnation of the Son of God and the revelations of the Divine Spirit, as well as those honoring the Most Holy Mother of God for her role in the Incarnation. These include, in chronological order, the Feast of the Nativity of the Blessed Virgin Mary (September 8), her Presentation in the Temple (November 21), the Annunciation (March 25), the Nativity of Christ (December 25), the Baptism of the Lord, which also commemorates the Epiphany of the Holy Trinity (January 6), the Presentation of the Lord in the Temple by Simeon (February 2), the Transfiguration of the Lord (August 6), the Lord’s Entry into Jerusalem (the Sunday before Easter), the Feast of the Resurrection of Christ, Pascha, the Feast of Feasts, a foretaste of eternal bliss, the Lord's Ascension (forty days before Easter), the Feast of the Most Holy Trinity, and the Feast of the Descent of the Holy Spirit (Pentecost, fifty days after Easter). The Feast of the Dormition of the Most Holy Theotokos is celebrated on August 15, followed by the Exaltation of the Cross (September 14). What is the principal fast in the Orthodox Church? The most significant fast is Great Lent, also known as Holy Quadrinity. Why is it called the Quadrinity? This fast is named the Quadrinity because it spans forty days, not counting Holy Week. Why does Lent last for forty days? It lasts for forty days to mirror the forty days Jesus Christ Himself spent fasting (see Matthew 4:2). Why should fasting be observed on Wednesday and Friday? Fasting on Wednesday is intended to remember the betrayal of our Lord, while fasting on Friday honors His suffering and crucifixion. Why are there other fasts in the Orthodox Church? The fasts preceding Christmas and the Dormition are intended to pay respect to the feasts of Christ's Nativity and the Dormition of the Most Holy Theotokos through a time of abstinence. The fast in honor of the Holy Apostles is meant to emulate the Apostles, who fasted to prepare for preaching the Gospel (Acts 13:3). How should feast days be observed? Feast days should be marked by refraining from work and worldly activities; instead, they should be sanctified through spiritual and holy endeavors for God’s glory. Why is work prohibited on feast days? Work is forbidden on such days to allow for unimpeded engagement in holy and God-pleasing activities. What actions should take place on feast days? On these days, individuals should gather at church for communal worship and the instruction of God’s Word; at home, they should participate in prayer, reading, or edifying conversations; they should dedicate a portion of their resources to God’s service, meeting the needs of the Church and the impoverished; and visit the sick and imprisoned, performing acts of Christian charity. Is it necessary to carry out the same actions on weekdays? While such acts can certainly occur on weekdays, it is beneficial for those who are able to engage in these efforts. At the very least, those occupied with work should sanctify their feast days by doing such good works. It is important to pray daily in the morning and evening, before and after meals, and, if possible, at the beginning and conclusion of every endeavor.

With this in mind, we must analyze the implications of the Gospel's teachings. Jesus will defend His disciples, who prepared offerings on the Sabbath, against the criticisms of the Pharisees, using the examples of David and the ancient priests, who similarly performed sacred rites on the Sabbath without incurring legal reproach.

To truly grasp the essence and meaning of the original commandment regarding the Sabbath, we must briefly outline the purpose and intent of this divine statute. God created the visible universe in six days and appointed humanity to steward it. In His divine ordinance, He declared the seventh day to be set apart for the honor of the Most High, who brought forth all creation on that day. However, due to the resulting moral decay of humanity, this divine prescription was disregarded; people created in God’s image turned away from Him, giving rise to malice and idolatry, a condition still present among many nations today. Yet, God distinguished His people Israel from all others and renewed this command, ensuring the knowledge of the one true God was preserved through the ages.

The commandment includes the instruction to work for six days. This serves as a reminder that our time comes from God and urges us to labor daily for our sustenance, reflecting our fallen state. Ultimately, it underscores that success in our endeavors is dependent on God’s favor. Thus, we recognize it as our duty to serve Him wholeheartedly throughout our lives.

By the grace of the Gospel, enlightened Christians are urged to honor the seventh-day Sabbath, or Sunday, in place of the former Jewish observance, as Jesus Christ, our Savior, rose on this day. Since that momentous occasion, the entire Orthodox Church has decreed that all true Christians should gather on Sunday, setting aside regular work, worries, and distractions, to worship their Creator and God. This assembly is for acknowledging His authority, wisdom, righteousness, and goodness; for offering praises and gratitude for His blessings; for petitioning for needs; and for deepening understanding of the Law and Christian virtues.

The Sabbath day, as established by the Law, is to be kept sacred by all, except for those engaged in essential work. This sanctification also applies to children, guiding them in their duties and reverence toward God; to servants, reminding them of their sovereign Lord; and to livestock, granting them rest unless life’s necessities dictate otherwise, so that all creatures may share in the Creator’s benevolence.

Those who neglect to uphold the sanctity of the designated seventh day ultimately dishonor themselves. They do so in two ways: first, by lowering their standing within Christian law; second, by spending the day in pursuits contrary to Christian ideals. This first group includes those who fail to attend the sacred places where God is worshiped through reading, singing, and praying according to the Church's established practices, along with the administering of gracious Sacraments and instruction in God’s Word. The second group consists of those who squander the day in idleness, trivial activities, inappropriate pastimes, or vain amusements that do not reflect the holiness required for this day nor align with the principles of the Christian faith.

In the Old Testament, the sabbath was revered as a significant festival. There is an account where the children of Israel discovered a man gathering wood on the sabbath, bringing him before Moses and Aaron. God commanded Moses that this man should be executed by stoning (Numbers 15:32-36). From scripture, we can discern two principal reasons for the establishment of the sabbath. First, the Lord created the heavens, the earth, the sea, and all within them in six days and rested on the seventh day, thereby blessing and sanctifying it (Exodus 20:11). This act of blessing the sabbath occurred at the dawn of creation, making it a day set apart not just for the Jewish people but for all humanity, as there was no Jewish nation yet, only Adam, the forefather of all people. Thus, this commandment remains timeless and obligatory for everyone.

The second reason for honoring the sabbath pertains to the liberation of the Israelites from their enslavement in Egypt. Moses reminds the people of Israel that they were once slaves in Egypt, but the Lord redeemed them with a mighty hand, commanding them to observe the sabbath (Deuteronomy 5:15). The apostles recognized that the deliverance from Egyptian bondage foreshadowed the salvation of humanity from sin and death through the sacrifice of Jesus Christ. The resurrection of Christ, which followed His crucifixion the day before the sabbath, was revealed on the first day of the week, leading the apostles to celebrate the sabbath on this day and name it the Lord's Day in honor of Christ's resurrection.

During Christ's earthly ministry, the Jewish leaders often interpreted sabbath observance in an excessively rigid manner, condemning acts of healing as violations of the sabbath. In contrast, many contemporary Christians have allowed the observance of Sunday to decline to such an extent that it resembles any other day of work, failing to honor it appropriately.

On Sundays and feast days, what actions should we take? First, we must set aside all worldly pursuits: judges refrain from court, teachers from instructing, merchants from trading, artisans from laboring, and farmers from tilling the earth. Instead, we should devote ourselves to holy and uplifting endeavors.

The foremost of these pursuits is prayer, particularly participation in church services. Neglecting to attend church, to pray, to glorify God, and to express gratitude for His myriad blessings is a serious transgression. Therefore, it is essential that we make an effort to congregate for public worship on Sundays and feast days. The fervor of early Christians in this regard is commendable; they would gather in the temple even the night before a feast to pray and listen to God's word. Despite living in dangerous times, when churches were often closed and believers faced persecution, their enthusiasm for communal worship never waned.

An inspiring example can be found in the story of Emperor Valentus, who sought to exterminate a gathering of Christians. When his prefect warned the believers of this impending doom, many nonetheless chose to assemble at the risk of their lives. One woman, hurriedly leaving her home without securing the doors, emphatically stated she wished to join her fellow believers even unto death, bringing her infant child along to share in martyrdom. This illustrates the remarkable dedication of early Christians to worship.

Additionally, on feast days and Sundays, acts of charity towards others are encouraged: serving the needy, comforting the sorrowful, visiting the sick, and reaching out to prisoners. Early Christians, despite the dangers, would often care for the ill and imprisoned on these days. The life of Saint Martha exemplifies this, as she was known for her immense generosity, feeding the hungry and caring for the sick. Similarly, the charitable brother Isaiah established facilities to assist those in need, demonstrating his commitment to service on every Sabbath.

As for our own practices, it is vital to consider how we spend these holy days at home after attending services. Sharing a meal with family and discussing the sermons or reading Scripture together can be spiritually enriching. Engaging with holy texts cultivates humility and peace and helps us rest, renewing our strength for the week ahead.

However, we must reflect on whether we truly uphold these practices. Sadly, many misuse holidays for indulgence, revelry, and distractions rather than honoring God. Spending God-given feasts in such a manner is a grave error, as we must remember that these sacred times are meant for divine worship and reflection.

It is likely that this observance was practiced by the patriarchs and was part of Noah's traditions, which included sacrifices, prayers, and stories from the pre-Flood era, thereby imparting the principle of Sabbath observance to the emerging community. This assumption is supported by the fact that numerous ancient civilizations recognized the same weekly structure of time, with their traditions and rituals reflecting a shared origin. However, it is probable that the Israelites in Egypt had forgotten the significance of the Sabbath due to their enslavement. The implementation, or more accurately, the restoration of the Sabbath by Moses served, among other purposes, as a reminder that they were no longer in bondage but had become free, for only free individuals can dictate how they spend their time. (v. 10.) Deuteronomy 5:14-15 presents a poignant reflection, as it extends the law of the Sabbath to include servants: ‘That thy servant may rest, as thou didst, and remember that thou wast a slave in the land of Egypt.’ The remarkably compassionate and morally elevated nature of the Mosaic law attests to its Divine origin.