Exodus 31:14Meaning & Commentary from the Church Fathers

It is so that the faithful may recognize the divine word through which Moses observed the Sabbath by dying outside the promised land (Deut. 34:5), Joshua practiced circumcision upon crossing the Jordan (Hab. 5:3), and those who inherit the promised land, in line with these divine principles, present to God an abundant harvest offering.

The Sabbath represents the tranquility of the rational soul, which, through spiritual endeavor, has completely removed the marks of sin. The Sabbath embodies the liberation of the rational soul, which, by engaging in spiritual contemplation, restrains itself from worldly desires. The Subbotas of the Subbotas signifies the spiritual peace of the rational soul, which draws the mind away from all divine expressions present in creation, uniting it solely with God in a fervent act of love, and through mystical theology achieves perfect stillness in God's presence. Circumcision denotes the eradication of passionate tendencies towards earthly existence from the soul. The higher circumcision is the complete renunciation and dismissal of the natural inclinations of the soul directed towards creation.

Harvest is understood as the gathering and understanding by the rational soul of the spiritual essence inherent in all things based on virtue and the intrinsic nature of creation. This act goes beyond mere recognition of God, which is not easily attained. It emerges unknowingly in the mind after profound contemplation of sensory beings, and is suitably offered to God by one who reverently honors the Creator, rendering praise from both visible and invisible entities. Additionally, there exists another, more profound form of harvest that is said to come from God Himself; a deeper circumcision, and a more concealed Sabbath, during which God ceased His crafting work. Scriptural references affirm this: the harvest is plentiful, but the workers are few (Lk. 10:2); the circumcision of the heart occurs through the spirit (Rom. 2:29); and God blessed the seventh day, sanctifying it because on that day He refrained from all His works (Gen. 2:3).

The harvest of God signifies the complete presence and abiding of righteous individuals in God, which will be fulfilled at the culmination of all things. The circumcision of the heart entails the total cessation of the natural activities of the mind and senses, turning towards the intellect and spirituality. This is achieved through the indwelling of the Holy Spirit, who wholly transforms both body and soul into something transcending the ordinary.

The Sabbath of God represents the ultimate return of all creation to Him. In this moment, God rests, refraining from His natural influence directed toward creation, and halting His divine action, which occurs in a manner beyond understanding. It is conceivable that God also withdraws His natural energy from each creature, which typically instigates their movements, as each being, receiving divine energy according to its capacity, also defines its natural energy in relation to God.

Those earnest in their faith should reflect on which of God's creations were willed into existence and which were not. If He ceased from the works He initiated, it is evident that He did not rest from that which was not created by Him. Thus, creatures whose existence commenced in time may all be considered contiguous beings, possessing various natures, as their existence succeeds a state of non-existence. God existed prior to the co-eternal beings. However, those creations of God that do not have a beginning in time may be the eternal realities that participate in the divine essence, such as goodness and all which is encompassed within that notion, alongside all aspects of life, immortality, simplicity, unchangeability, and infinity—entities that dwell in close proximity to God and were never initiated in time. These truths, like all virtues, are without beginning; time does not precede them as they have eternally derived from the one and only God.

God stands infinitely apart from all beings, both those that are contiguous and those permissible. All that can be articulated as possessing existence is a product of God’s creation, including those that began to exist in time, and those that reflect a certain divine essence introduced into creation through grace.

All immortals and the essence of immortality, all lives and the nature of life, all who are sanctified and the concept of holiness, all that is virtuous and virtue itself, and all that exists—these are assuredly creations of God. Yet, some began to exist in time, while others did not; God existed prior to their existence. The beings whose existence is initiated in time are named according to the communion they share with those not bound to the temporal realm. God alone is the Creator of all life, holiness, immortality, and virtue, surpassing the essence of all that the mind can grasp or articulate.

The sixth day, as detailed in Scripture, concludes the creation of beings governed by nature; the seventh day contains the movement specific to time, while the eighth day unveils the nature of what transcends both nature and time. He who observes the sixth day in accordance with the law mitigates the influence of passions, actively restraining the soul and passively crossing the sea toward the wilderness—this person celebrates the Sabbath through the abstention from passions. Conversely, he who crosses the Jordan and moves beyond the passive state of merely avoiding passions becomes an heir to virtues.

The one who engages on the sixth day evangelical-style, having extinguished the initial stirrings of sin, attains a state of passionlessness characterized by purity; he maintains the Sabbath in his thoughts, ensuring that his imagination remains uncontaminated by desires. The individual who crosses the Jordan ascends into a realm of knowledge where the mind, mysteriously constructed within the world as a temple, is transformed in the Spirit into the dwelling place of God.

In the Book of the Prophet Jeremiah, we encounter a serious warning from God regarding violations of the Sabbath, which may not seem overly severe. “If you will not listen to me to keep the Sabbath day holy, and not to carry burdens, and not to enter the gates of Jerusalem with burdens on the Sabbath day: then I will kindle fire in the gates thereof, and it shall consume the houses of Jerusalem, and it shall not be quenched” (Jeremiah 17:27). The fulfillment of this warning by the Babylonians is well documented.

Additionally, we should consider the example of stringent Sabbath observance during the Maccabean period. Under the persecution from Antiochus, who sought to compel the Jews into paganism, many withdrew to the wilderness. The Gentiles recognized an opportunity to attack them on the Sabbath, which was to be a day of rest according to the Law. The faithful were then faced with a dilemma they had not anticipated: “Is it honorable to fight on the Sabbath?” They responded, “Let us all die in our simplicity” (1 Maccabees 2:37), leading around a thousand men to accept death rather than defend themselves. This experience taught the Maccabees that such inaction would ultimately lead to the destruction of their faith, prompting the practice of engaging in battle against foes on the Sabbath.

Having recounted these instances, one may ponder the strictness of the ancient decree regarding the Lord's Day; yet, I find its significance and influence to be even more profound. While some may criticize the audacity of those who strictly adhered to the law, can we not appreciate their reverence and dedication towards it? You might claim a greater understanding of the law than that of those who came before, as is appropriate within Christianity; however, be vigilant in providing evidence for such claims. The true evidence of an elevated comprehension of spiritual law manifests through exemplary deeds and virtues.

Should Christians, as heirs of grace-filled freedom, be less concerned than those bound by the law to honor the Lord's Day? Just because we don't face stoning for this violation today, should we be less attentive? Is it fitting on a Sunday morning, a day set predominantly for holiness, to forsake the house of God for a bustling marketplace filled with noise, engaging in buying and selling instead of prayer and rest? While civil authorities permit transactions necessary for the day, let us regard this concession judiciously; indeed, less is often more. However, is it right to conduct business on the Sabbath for matters that could wait for the workweek, solely driven by self-interest? Surely, six days suffice for trade—must we encroach upon the Sabbath when both the purchased item and its price risk breaching the commandment that sanctified this day?

Gerlach says, "Soll ausgerottet werden von seinem Volk." Verse 14 contains two critical points: one regarding the violation of the Sabbath, which states, "he shall be put to death," and the other indicating that anyone who engages in work on that day, their soul "shall be alienated from the midst of his people." Western scholars interpret this final expression as signifying not a death sentence, but rather a loss of all civil and social privileges, perhaps even a denial of essential resources akin to the punishments in ancient Rome. Some continue to interpret it in light of 1 Corinthians 11:30. Moreover, in Numbers 15, it is mentioned that an individual who was caught gathering wood on the Sabbath was detained "until judgment." It was likely revealed through this judgment and the inquiry that the individual’s disregard for the law stemmed not from necessity but from a blatant violation and contempt for it. Consequently, having profaned the Sabbath, he faced execution.