And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.…
The original distinction, made by God Himself, and founded both upon His nature and ours, between working and resting, must be kept in mind; and we must not attempt to confound these, or suppose that, provided we try to glorify God in everything, it matters little whether we set the two different things distinctly before us; viz., the glory which we are to give Him in working and the glory which we are to give Him in resting. In trying to make every day a Sabbath we are doing what we can to efface this Divine distinction. And can it be effaced without sin, without injury to the soul, without harm both to the Church and to the world, both to Jew and Gentile? It cannot; for thus God does not get the glory which He desires. He does not get the separate glories of which we have been speaking, but a mere human compound of both — vague, indefinite, diluted — something that neither glorifies Him nor benefits His saints, nor bears witness to the world. Those who deny the authority of the Sabbath now must undertake to prove the following things: —
1. That the Decalogue or Law is no longer binding; or at least that one out of the ten commandments is no longer binding.
2. That Christ came to diminish our store of blessings during the present dispensation; that He has narrowed instead of enlarged our privileges.
3. If they shrink from this, then they must maintain that the Sabbath is not a blessing; that it is an unwholesome, unnatural, in. tolerable restraint; a weariness, a bondage, a curse.
4. That the Sabbath was a Jewish institution exclusively, and therefore fell when Judaism fell.
(H. Bonar, D. D.)
Parallel VersesKJV: And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.