Sabbath is a Hebrew word: it signifies cessation; to keep the Sabbath, therefore, means to cease from labour; and in this sense the seventh day was called the " Sabbath," (it is so called by God in Exodus) because, having finished the creation of the world, God rested from all the work which he had done. [1] Not only the seventh day, but, in honour of that day, the entire week was subsequently called "the Sabbath;" and in this meaning of the word, the Pharisee says in St. Luke: " I fast twice in a Sabbath." [2] Thus much will suffice with regard to the signification of the word " Sabbath."
In the words of the commandment, the sanctification of the Sabbath is a cessation from bodily labour and worldly business, as is clear from the following words: " Thou shalt do no work on it." This alone, however, does not comprise the meaning of the commandment: if it did, it would have been sufficient to say in Deuteronomy, "observe the day of the Sabbath;" [3] but it is added, " and sanctify it;" and these additional words prove that the Sabbath is a day sacred to religion, set apart for works of piety and exercises of devotion. The Sabbath, there fore, we sanctify by devoting it to duties of piety and religion; and this is evidently the Sabbath, which Isaias calls " delightful;" [4] when thus spent, it is the delight of God and of his faithful servants. If then to this religious and holy observance of the Sabbath we add works of mercy, the rewards proposed to our piety in the same chapter are numerous and most important. [5] The true and proper meaning, therefore, of this commandment tends to this, that we take special care to set apart some fixed time, when, disengaged from bodily labour, and undisturbed by worldly cares, we may devote our whole being, soul and body, to the religious worship of God.
The other part of the precept declares that the seventh day was consecrated by Almighty God to his worship: " Six days," says he, " shalt thou labour, and do all thy works;" but on " the seventh day is the Sabbath of the Lord thy God;" that is to say, the Sabbath is consecrated to the Lord, and on that day we are to render him the duties of religion, and to know that the seventh day is a sign of his rest. The Sabbath was consecrated to the worship of God, because it must have proved in convenient to leave to a rude people the choice of a time of worship, lest, perhaps, they may be led to imitate the idolatrous rites of Egypt. The seventh day was, therefore, chosen for the worship of God, and its dedication to that end is replete with mystery. Hence in Exodus, [6] and in Ezekiel [7] the Lord calls it "a sign:" "I gave them," says he, " my Sabbaths to be a sign between me and them; and that they might know that I am the Lord that sanctify them." [8] It was a sign that man should dedicate and consecrate himself to God, whereas even the very day is dedicated and consecrated to him: it is
