WHY DO BONDSERVANTS KEEP SABBATH

G4521 σάββατον sab'-bat-on

Mat 12:1 At that time Jesus went on the sabbath day through the corn; and his disciples were hungry, and began to pluck the ears of corn, and to eat.

Mat 12:2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

What day would you say this is?

Mar 1:21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

Mar 1:22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

G4521 σάββατον sab'-bat-on

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Mar 6:2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?

Mar 6:3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.

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Luk 6:6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

Luk 6:7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.

Luk 6:8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.

Luk 6:9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?

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Act 13:42 And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath.

Act 13:43 Now when the congregation was broken up, many of the Jews and religious proselytes followed Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God.

Act 13:44 And the next sabbath day came almost the whole city together to hear the word of God.

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Act 20:6 And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days.

Act 20:7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

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1Co 16:2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

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tbc shabbat

Exo 20:8 Remember the sabbath day, to keep it holy.

Exo 20:9 Six days shalt thou labor, and do all thy work:

Exo 20:10 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, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

Exo 20:11 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.

What day would you say this is?

G4520 σαββατισμός sabbatismos

Thayer Definition:

1) a keeping sabbath

Heb 4:9 There remaineth therefore a rest to the people of God.

With a bit of study to show ourselves approved we heartily conclude that Sabbath is the seventh day and that it remains…

BUT!!!!

The bond servant does not live in and around people who are always intellectually honest!!!!

Excerpt from a sermon preached in Virginia in 1816

In the third place, the law could not be a suitable rule of life to mankind in this imperfect state. It could not to all mankind, as it was given to, and designed only for a part. It was given to the Jewish nation, and to none else. As the inscription on a letter, identifies to whom it belongs; as the preamble to a proclamation, distinguishes who is addressed; so the preface to the law, points out and determines to whom it was given. It points out a people brought from the land of Egypt, and released from the house of bondage, as the subjects of it. To extend it farther than its own preface, is to violate the rules of criticism and propriety. How unjust and improper would it be, to convey the contents of a letter to a person to whom it was not directed--how inconsistent to enjoin the items of a proclamation made by the President of these United States, on the subjects of the French government. As inconsistent would it be to extend the laws of Moses beyond the limits of the Jewish nation.--Do we not know with Paul, that what things soever the law saith, it saith to them that are under the law? But even to the Jews it was not the most suitable rule of life. 'Tis universally agreed, that example, as a rule of life, is more influential than precept. Now the whole Mosaic law wanted a model or example of living perfection. The most exemplary characters under the law, had their notable imperfections. And as long as polygamy, divorces, slavery, revenge, &c., were winked at under that law, so long must the lives of its best subjects be stained with glaring imperfections. But when we illustrate how God has remedied the defects of the law, the ideas presented in this particular shall be more fully confirmed.

But we hasten to the third thing proposed in our method, which is to demonstrate the reason why the law could not accomplish these objects.

The Apostle in our text briefly informs us, that it was owing to [502] human weakness that the law failed to accomplish these things--"In that it was weak through the flesh." The defects of the law are of a relative kind. It is not in itself weak or sinful--some part of it was holy, just and good--other parts of it were elementary, shadowy, representations of good things to come. But that part of it written and engraven on tables of stone, which was holy, just and good, failed in that it was too high, sublime, and spiritual, to regulate so weak a mortal as fallen man. And even when its oblations and sacrifices were presented, there was something too vast and sublime, for such weak means, such carnal commandments--such beggarly elements--such perishable and insignificant blood, to effect. So that as the Apostle saith, the law made nothing perfect, it merely introduced a better hope. If the law had been faultless, no place should have been found for the gospel. We may then fairly conclude that the spirituality, holiness, justice and goodness of one part of the law, rendered it too high; and the carnal, weak and beggarly elements of another part, rendered it too low; and both together became weak through the flesh. Viewing the law in this light, we can suitably apply the words of the Spirit uttered by Ezek. xx. 25, in relation to its incompetence--"I gave them," says he, "statues which were not good, and judgments whereby they should not live."

In the second place, the law could not exhibit the malignity or demerit of sin. It taught those that were under it, that certain actions were sinful--to these sinful actions it gave descriptive names--one is called theft, a second murder, a third adultery. It showed that these actions were offensive to God, hurtful to men, and deserved death. But how extensive their malignity, and vast their demerit, the law could not exhibit. This remained for later times and other means to develop.

When it is said that the ten commandments are 'the moral law,' does not this definite phrase imply, that all morality is contained in them; or, what is the same in effect, that all immorality is prohibited in them? But, is this the fact?--Are the immoralities called drunkenness, fornication, polygamy, divorces on trifling accounts, retaliation, &c., prohibited in the ten precepts? This question must be answered in the negative. If it had been asked, is all immorality prohibited in this saying, "thou shalt love thy neighbor as thyself"?--we readily answer, yes;--but it is the, so called, moral law, we are speaking of. We affirm, then, that the above immoralities are not prohibited in the decalogue, according to the most obvious construction of the words.