Wesley despre sabat

Verse 1, 2, 3. We have here, (1.) The settlement of the kingdom of nature, in God’s resting from the work of creation, Ge 2:1, 2. Where observe, 1. That the creatures made both in heaven and earth, are the hosts or armies of them, which speaks them numerous, but marshalled, disciplined, and under command. God useth them as his hosts for the defence of his people, and the destruction of his enemies. 2. That the heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God’s work that nothing can be added to it or taken from it, Ec 3:14. 3. That after the end of the first six days, God ceased from all work of creation. He hath so ended his work, as that though in his providence he worketh hitherto, Joh 5:17. preserving and governing all the creatures, yet he doth not make any new species of creatures. 4. That the eternal God, tho’ infinitely happy in himself, yet took a satisfaction in the work of his own hands. He did not rest as one weary, but as one well-pleased with the instances of his own goodness. (2.) The commencement of the kingdom of grace, in the sanctification of the sabbath day, Ge 2:3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us on that day to rest and take a complacency in the Creator; and his rest is in the fourth commandment made a reason for ours after six days labour. Observe, 1. That the solemn observation of one day in seven as a day of holy rest, and holy work, is the indispensible duty of all those to whom God has revealed his holy sabbaths. 2. That sabbaths are as ancient as the world. 3. That the sabbath of the Lord is truly honourable, and we have reason to honour it; honour it for the sake of its antiquity, its great author, and the sanctification of the first sabbath by the holy God himself, and in obedience to him, by our first parents in innocency.

Wesley, J. (1999). Wesley’s Notes: Genesis (electronic ed.).
Desi Wesley nu ramane consecvent aici pana la sfarsit logicii cu care incepuse, biblic,si in final vorbeste de o ”zi din sapte”, observatiile lui sunt cat se poate de pertinente si robuste teologic:
1. sfintirea sabatului primordial marcheaza inceputul imparatiei harului(deci sfintirea lui este o fapta a credintei, nu legalism!).
2. sabatul ramane o ”datorie” religioasa a credinciosului, nu un moft sau o chestiune facultativa
3. sabatele sunt la fel de vechi precum lumea, nu o chitibusarie jidaneasca
4.  sabatul e pe deplin de onorat si noi avem motive sa-l onoram: de dragul venerabilitatii sale antice, de dragul Creatorului sabatului,si al faptului ca de Dumnezeu a fost sfintit primul sabat, si in ascultare de El si de primii nostri parinti!
Iata ca si Wesley afirma, ca si Luther, ca Adam si Eva au fost primii sabatarieni. Evreii n-au facut decat sa fie pastratorii (si denaturatorii ulterior ai) unei credinte de cand lumea si pamantul. Mantuitorul a revenit sa restaureze si sabatul pentru copiii uituci si perversi ai lui Adam, Avraaam…
PS: se pare insa ca si Wesley s-a framantat cu privire la revenirea la sabatarianism -vezi : John Wesley – pazitor al sambetei? Se pare ca DA(desi doar temporar)! Si azi exista metodisti ”de sambata”!

Sabatul – Dumnezeu stapaneste peste timp si spatii

Nevertheless, there cannot be any doubt that the text provides the unspoken foundation for the future institution of the Sabbath. Not only is the vocabulary of the present passage interwoven with other Pentateuchal references to the Sabbath,1 but the connection with Creation is made explicit in the first version of the Ten Commandments, given in Exodus 20:8–11. “Remember the sabbath day and keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God.… For in six days the Lord made heaven and earth and sea, and all that is in them, and He rested on the seventh day … and hallowed it.” The biblical institution of the weekly Sabbath is unparalleled in the ancient world. In fact, the concept of a seven-day week is unique to Israel, as is also, so far, the seven-day cosmogonic tradition. Both these phenomena are extraordinary in light of the widespread use of a seven-day unit of time, both as a literary convention and as an aspect of cultic observance in the ancient Near East. The wonderment is compounded by additional data. The other major units of time—day, month, and year—are uniformly based on the phases of the moon and the movement of the sun, and the calendars of the ancient world are rooted in the seasonal manifestations of nature. Remarkably, the Israelite week has no such linkage and is entirely independent of the movement of celestial bodies. The Sabbath thus underlines the fundamental idea of Israelite monotheism: that God is wholly outside of nature.

1 Exod. 16:5, 22, 26; 23:12; 31:13–17; 34:21; 35:2; Lev. 23:3 all bear traces of the vocabulary of our passage.
(…) 3. God blessed … declared it holy Unlike the blessings of verses 22 and 28, which are verbal, specific, material, and relate to living creatures, this blessing is undefined and pertains to time itself. The day becomes imbued with an extraordinary vital power that communicates itself in a beneficial way. That is why the routine day-formula is here omitted. God, through His creativity, has already established His sovereignty over space; the idea here is that He is sovereign over time as well. Through his weekly suspension of normal human activity, man imitates the divine pattern and reactualizes the original sacred time of God, thereby recovering the sacred dimension of existence. Paradoxically, he also thereby rediscovers his own very human dimension, his earthliness, for the Sabbath delimits man’s autonomy, suspends for a while his creative freedom, and declares that on that one day each week nature is inviolable.

Sarna, N. M. (1989). Genesis. English and Hebrew; commentary in English.; Title on half t.p.: Genesis = Be-reshit. The JPS Torah commentary (14,15). Philadelphia: Jewish Publication Society.
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