Chapter 15
Deuteronomy 5:12-15 (Part II)
Deuteronomy 5:12-15 (Part II)
And of course, no it does not. For such is inane, and is utterly absurd.
And misdirected
Must be they
Who credence to
Such nonsense pay
Instead, the prudent
Thus would say
“Of something wrong
Is such the way”
For those, who acknowledge, that God ever “rested” say more about themselves and their ignorance of Scripture, than utter they the truth, concerning Almighty God.
And this have you seen, and have gained some discernment and recognition of it, deriving from the former chapters of this book: Through Paul’s evangelical announcement, for instance, you were a witness, and well could perceive…
You couldn’t fail to see this reality of Scripture on exhibit, in expression and patently displayed:
When biblical authors
Their God represent
Uniformly they share
This collective intent
Their portrayal of him
As Almighty is meant
To exclusively this
Alone do they assent
For the actual occupation of God throughout Scripture and all of reality’s encompassing domain is this, his brief “biographical sketch”, as reported by him (Exodus 20:22) in Exodus 20:11 (deMSby):
“Throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…”
From which agenda, God takes no “vacation”. He daily does this, continuously, always, without interruption, intermission or suspension: He never “rests”.
“For throughout six days, Yahweh made the heavens and the earth. And on the seventh day, he ceased; and ithas been restored” (deMSby Exodus 31:17)…
And “restored” “this day“: “It” has happened “this day”.
Yes: Effectively, “the seventh day”1 has happened “this day”. Consequently is “the seventh day” “restored” this day, and “restored” this day altogether by God.
Which is why, sir and madam, you are told to “remember [right now and throughout this present day, today] the ‘day of the sabbath’ to make it holy”, or “sanctify it” (deMSby Exodus 20:8).
“…Remember the day of the sabbath to make it holy”, or “sanctify it”.
For the “day of the sabbath” and earth’s seventh day, which “restored” is today first occurred simultaneously, to be the same day, which establishes the proper use of each successive day.
Thus, “this, your sanctification is [constantly] the [everyday, continuous] will of God” (I Thessalonians 4:3), and determines how to “enter into” God’s daily “placing”2 (deMSby Psalm 95:11). Doing which will achieve “this, your sanctification” (I Thessalonians 4:3), as Exodus 20:11 (deMSby), when accurately translated will clarify, and conclusively explain.
A. Most Faithfully
Deuteronomy 5:12-15, though, offers us an instructive, informative perspective from which to look upon Exodus 20:11, and recognize much more immediately, practically and as well personally how it instructs, that we achieve this: What it solicits as self-presentation and treatment of other people, and how this is addressed universally to each and every person, anywhere, at any time…
“For throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…” (Exodus 20:11 deMSby)
For instead of this viewpoint of Exodus 20:11, which emanates of vision, that has no restriction, and cannot have a limit, but is universal, and literally and absolutely is all-observing, the humbler orientation of Deuteronomy 5 is far more restricted, altogether more confined, and focuses specifically on one certain people and on them primarily:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
This is more local. It much “closer” is.
For rather than indefinite and universal sight, the vision, which delimits, and defines the setting here is far more restrictively applied, and confined:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Instead of God’s infinite and unrestricted vision, the vision used here is extremely more limited, restrained and enclosed.
It more local is. It much “closer” is.
For rather than unlimited and infinite horizons, the field of focus here is specific, more personal and more individual. But it most faithfully remembers, and recalls, “as Yahweh, your God directed you” (deMSby Deuteronomy 5:15) originally, instructing you at first in Exodus 20:11 (deMSby).
B. “You”, Who Are Present
For you see, in Deuteronomy 5:15, existential manifestation of God’s daily “placing”, and how this effected a person, who was present, in that one location and that group of people, but undoubtedly included in God’s universal, all-inclusive daily “placing” is reported, somewhat itemized, and summarized “in detail”. Imparted is the “happening” of God’s daily “placing” and actual involvement in God’s daily “placing”, as experienced specifically by “you”, who are present, in this place and time.
C. Such Is Available
Of Exodus 20:11, what is the practical guise? Of Exodus 20:11, what is the personal experience and involvement? What sensations actually convey to one’s senses, resulting from involvement in God’s daily “placing”?
Because: Through the Fourth Directive of Deuteronomy 5, such is available, and can be known, as personally recalled, and related by Moses:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Reminiscing in behalf of traveling companions, and reminiscing just as surely for himself does Moses recall here his individual experience and thoughts and those of the many people, who traveled with him, while circumscribed by what God does, and does universally throughout this world of Exodus 20:11 (deMSby):
“For throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…”
Which God directs throughout every subsequent day, and as well throughout Deuteronomy 5:15.
In perspective, then, Deuteronomy 5:15 cites a day-to-day chronicle of one’s participation in God’s daily “placing” and one’s particular place and experience amidst it:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Recorded by Deuteronomy 5:15 is an everyday log of God’s daily “placing” and one’s place in it, for those, who companionship shared with Moses.
D. Moses Reconsiders Here
You see, Moses reconsiders here Exodus 20:11 as a local manifestation and a personal vicissitude, which one experienced, had witnessed, and seen:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Moses visualized this extensive daily “placing”, which happens universally, and must occur globally, according to the record of Exodus 20:11 (deMSby) as a local consequence and a personal occurrence.
He recognized how it involves individuals, amidst situations and circumstances, which were familiar to them. And of which, they had their own experience, perceiving it as happening directly to them.
Because: That it is, from a personal perspective and eye-witness vantage.
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Of God’s “placing” in Exodus 20:11 (deMSby), this is a narrative reported by Moses, recalling daily, personal, and localized happenings, the which are specifics of that universal Exodus 20:11 “placing”, when reckoned from specifically an Israelite’s perspective.
Deuteronomy 5:15, therefore, cites a day-to-day chronicle of one’s participation in God’s daily “placing” and one’s individual experience amidst it. Recorded by Deuteronomy 5:15 is an everyday log of God’s daily “placing” and one’s place in it, for those, who companionship shared with Moses.
E. A Practical Example
But here again, we progressively arrive at enlightening, informative and teachable intelligence, where God exemplifies “your sanctification”: A practical example of this God displayed.
To which, every person present had been party. They had participated in its event. For they had a part, and had each been involved in God’s daily “placing” in Exodus 20:11, as pictured by Deuteronomy 5:15…
Its instance they watched: They saw it happen daily.
“Example” of “your sanctification” was visible, and obvious became: God plainly “made holy” what the people, who were present had experienced, and had witnessed.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Observably to them had become sanctified, and appreciably was sanctified what they themselves had experienced, and seen: For occurring every day they saw this fulfillment…
From bondage and duress, God led them out of Egypt. Because: He alone such leading could have fostered. Only he alone such departure could have managed: From servanthood to those, who had been stern taskmasters, God had delivered them.
He guided, and directed them consistently, reliably throughout their adversity, uncertainty and trial: He granted them an access, provision, way and means to distinctly more hospitable and likable environs.
To much more agreeable and welcoming surroundings, God had accompanied, directed, and steered them. To much more appealing and more pleasing ambience, God was their guide: He escorted, and guided them, as they had witnessed, and one and all looked upon, according to the chronicle and conscientious record of none less or other than Moses himself.
And thus God exemplified “your sanctification”, as he “made holy” what they had experienced, which was an instance of Exodus 20:11 (deMSby).
“For throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…”
Of which, they had participants become.
Whereby they acquired recognition of such, and how they themselves could communicate such: They saw how “your sanctification” is shared, and how to “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Exodus 20:11).
Of which, they the result had observed…
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Of which, they had the consequence learned, and its “practice” been taught.
F. The Identical Purpose
But this well-exhibits, and well-demonstrates the identical purpose and very same intent, as did the Apostle Paul’s portrait of God to “the nations”, non-Jewish and people in general, when he presented God, citing him to be (deMSby Acts 14:15-17)…
15″The living God, who made the heavens and the earth, the sea and all, which are in them; 16who allowed in past generations all the nations to go their own ways. 17Ever doing good works, however, he never left himself without a witness, giving rain from heaven to you with fruitful seasons, filling your hearts with food and joy”.
While Paul also represents God to “the nations”, in Acts 17:25 (deMSby):
“To all, he gives life, breath and everything…”
Where Paul implicitly advises, and tutors them of God’s “placing” of Exodus 20:11, advising them as well: They included in it are.
They possess a share of it. They have a place in it, affirming God’s plan and arrangement for them, God’s kindness, concern and care for them.
God alone can it be, who a berth can reserve amidst his daily “placing”. For only God is, who provides, “gives”, and furnishes “to all” people everywhere possession and privilege of “life, breath and everything”, as the Apostle Paul predicated just above.
But this recalls the same purpose and plan, as does God’s initiative, recorded in Deuteronomy 5:15:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Asserted by Deuteronomy 5:15, God did for Israel, as would he do, and does do for all, as Paul credits him in Acts 14:15-17 (deMSby) and later in Acts 17:25 (deMSby): To “the nations” at large, Paul introduced God, precisely as Moses3 to Israel did.
For all these scriptures reflect one another. Restatement and version is each, of the others.
Each recapitulates Exodus 20:11 (deMSby). Each is rendition of Exodus 20:11, and consequently specifies a “localized” instance of God’s daily “placing” and his attentive care and concern for all people, which well-exemplifies “your sanctification”, and orientates a person to “your sanctification”.
G. “Ever Doing Good Works”
Of which, the actual and ideal guise is best noted by the Apostle Paul above, when professes he this to “the nations” at large, for the purpose of authentic introduction of God: He always is “ever doing good works” (deMSby Acts 14:17), and at such employed. He constantly is “ever doing good works”.
As Paul, the Apostle
Did staunchly proclaim
And the herald of such
To “the nations” became
“Ever doing good works”
Is the optimal frame
To exhibit God’s deeds
And assign them a name
“Ever doing good works”, though perhaps not acknowledged, or even ignored is the realistic, everyday portrait of God. For this is “example” of “your sanctification”, whose yield and expression are generally appealing, agreeable and likable, considerate to mainly and specifically people.
Of which, God “sets” “example” for all. Which is an agenda of care, consideration and kindness to people, who inhabit, and are tenants of his daily “placing”, and anywhere and everywhere reside in its sphere.
“Ever doing good works”
An agenda designs
That uniquely and notably
Deigns, and defines
Aspiration, that with
God’s objective aligns
Consequently his sun
Upon everyone shines
Which plainly doesn’t chronicle a narrative of “rest”. Of idleness and inactivity, it doesn’t cite.
H. It Cannot, Then, Warrant
It cannot, then, warrant requirement to “rest”, stipulation to “rest” or directive to “resting”: It doesn’t tell one exclusively to “rest”, and to do nothing at all on the week’s seventh day.
“For this, your sanctification is the will of God” (deMSby I Thessalonians 4:3) now: “Remember” right now, on this present day “the day of the sabbath to make it holy”, or “sanctify4 it” (deMSby Exodus 20:8).
I. However
However, if you know not what God truly did, and how he “the seventh day” spent, and how he employed, and used “the day of the sabbath”, neither know you what achieves, and fulfills “this, your sanctification”, and how to comply with, and do “the will of God”:
“…Remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8): “For this, your sanctification is the will of God” (deMSby I Thessalonians 4:3).
For God the original example once was of “your sanctification” and all such behaviour on that seventh day, when he by tradition is said to have “rested” (KJV Exodus 20:11).
J. In Its Presentation
Although by tradition is he also said to have sanctified, or have made holy that day (KJV Genesis 2:3), which he couldn’t possibly have done, or achieved. And this do the scriptures themselves validate, as does the de MontSabbathby Translation show in its presentation of Exodus 20:11…
1Please do not presume to associate me and the Order of the Sabbath with any other understanding of “the seventh day” or any other “school of thought”, doctrine or creed, which might be associated with “the seventh day”. For here will you find only biblical consistence, which quite familiar would be to someone like Moses, or cites the literal wording of someone like Moses, correctly translated, and accurately shown.
2Invariably, this Hebrew word in Psalm 95:11, which properly and accurately means “my placing” is mistranslated, and misrepresented in all current versions of Bible translation, which render, and exhibit it as “my resting”. And this includes whatever version you yourself read…
Where equally mistranslated are such scriptures as Isaiah 66:1 and Psalm 132:8 and 14. And particularly in Psalm 132:8, this traditional and standard translation, “my resting” is “ludicrously inappropriate” and just absurd:
(KJV Psalms 132:8) “Arise, O Lord, into thy rest; thou, and the ark of thy strength”.
And this explains why such scriptures at present impart more bewilderment than accurate instruction.
Because: They correctly are rendered, as follows:
(deMSby Isaiah 66:1-2) 1“Thus says Yahweh: ‘My throne is the heavens. And the earth is the footstool of my feet.
Where is this house, which you would build for me? And where is this scene of my placing?
2All such things my hand made. And all such things already existed'”.
(deMSby Psalms 132:8) “Arise, O Yahweh, as your placing, you and the ark of your strength”.
And if your preferred biblical version, KJV or RSV, for example, does not display as above these scriptures, you here advised are: Correct them yourself, that they biblical accuracy thereby recover.
3It is profitable to note, that Paul literally devised his evangelistic method from Moses himself: He learned it from Moses.
For Moses realized, that the best way to clarify, and amplify God’s introduction of himself in Exodus 20:11 (deMSby) was to present “the children of Israel” with a restatement of this introduction, which was reflective of their own experience, and was observable in their experience:
“You shall remember, that you were a servant in the land of Egypt. And Yahweh, your God brought you out thence with a mighty hand and outstretched arm” (deMSby Deuteronomy 5:15).
What they had seen, as it happened to them would best introduce, and affirm God to them, and best would present “this, your sanctification”, which is “the will of God”.
And this is precursor to what Paul did with “the nations”, to introduce God to them: He phrased his own introduction of God, recalling how Moses had done this for Israel.
Paul devised specific introduction of God, that “the nations” in particular would see, and perceive God’s involvement with them and concern for them. Considering specifically their world-perspective, Paul adapted God’s introduction to them, that they most clearly might see God’s involvement, and how they assisted were by God’s involvement, and beneficiaries had been from that involvement.
But this “procedure” to God’s introduction was first recognized, and observed by Paul in none less or other than Moses himself: Effectively Moses taught Paul his evangelism.
4There is infinitely more to be learned from and about the Fourth Directive than this meager treatise could feasibly show. Thus at this juncture, I must recommend, that you read, and examine the book, This, Your Sanctification, First Remembrance, an Orientation, which is soon to be published by de MontSabbathby at deMontSabbathby.org.
And of course, no it does not. For such is inane, and is utterly absurd.
And misdirected
Must be they
Who credence to
Such nonsense pay
Instead, the prudent
Thus would say
“Of something wrong
Is such the way”
For those, who acknowledge, that God ever “rested” say more about themselves and their ignorance of Scripture, than utter they the truth, concerning Almighty God.
And this have you seen, and have gained some discernment and recognition of it, deriving from the former chapters of this book: Through Paul’s evangelical announcement, for instance, you were a witness, and well could perceive…
You couldn’t fail to see this reality of Scripture on exhibit, in expression and patently displayed:
When biblical authors
Their God represent
Uniformly they share
This collective intent
Their portrayal of him
As Almighty is meant
To exclusively this
Alone do they assent
For the actual occupation of God throughout Scripture and all of reality’s encompassing domain is this, his brief “biographical sketch”, as reported by him (Exodus 20:22) in Exodus 20:11 (deMSby):
“Throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…”
From which agenda, God takes no “vacation”. He daily does this, continuously, always, without interruption, intermission or suspension: He never “rests”.
“For throughout six days, Yahweh made the heavens and the earth. And on the seventh day, he ceased; and ithas been restored” (deMSby Exodus 31:17)…
And “restored” “this day“: “It” has happened “this day”.
Yes: Effectively, “the seventh day”1 has happened “this day”. Consequently is “the seventh day” “restored” this day, and “restored” this day altogether by God.
Which is why, sir and madam, you are told to “remember [right now and throughout this present day, today] the ‘day of the sabbath’ to make it holy”, or “sanctify it” (deMSby Exodus 20:8).
“…Remember the day of the sabbath to make it holy”, or “sanctify it”.
For the “day of the sabbath” and earth’s seventh day, which “restored” is today first occurred simultaneously, to be the same day, which establishes the proper use of each successive day.
Thus, “this, your sanctification is [constantly] the [everyday, continuous] will of God” (I Thessalonians 4:3), and determines how to “enter into” God’s daily “placing”2 (deMSby Psalm 95:11). Doing which will achieve “this, your sanctification” (I Thessalonians 4:3), as Exodus 20:11 (deMSby), when accurately translated will clarify, and conclusively explain.
A. Most Faithfully
Deuteronomy 5:12-15, though, offers us an instructive, informative perspective from which to look upon Exodus 20:11, and recognize much more immediately, practically and as well personally how it instructs, that we achieve this: What it solicits as self-presentation and treatment of other people, and how this is addressed universally to each and every person, anywhere, at any time…
“For throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…” (Exodus 20:11 deMSby)
For instead of this viewpoint of Exodus 20:11, which emanates of vision, that has no restriction, and cannot have a limit, but is universal, and literally and absolutely is all-observing, the humbler orientation of Deuteronomy 5 is far more restricted, altogether more confined, and focuses specifically on one certain people and on them primarily:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
This is more local. It much “closer” is.
For rather than indefinite and universal sight, the vision, which delimits, and defines the setting here is far more restrictively applied, and confined:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Instead of God’s infinite and unrestricted vision, the vision used here is extremely more limited, restrained and enclosed.
It more local is. It much “closer” is.
For rather than unlimited and infinite horizons, the field of focus here is specific, more personal and more individual. But it most faithfully remembers, and recalls, “as Yahweh, your God directed you” (deMSby Deuteronomy 5:15) originally, instructing you at first in Exodus 20:11 (deMSby).
B. “You”, Who Are Present
For you see, in Deuteronomy 5:15, existential manifestation of God’s daily “placing”, and how this effected a person, who was present, in that one location and that group of people, but undoubtedly included in God’s universal, all-inclusive daily “placing” is reported, somewhat itemized, and summarized “in detail”. Imparted is the “happening” of God’s daily “placing” and actual involvement in God’s daily “placing”, as experienced specifically by “you”, who are present, in this place and time.
C. Such Is Available
Of Exodus 20:11, what is the practical guise? Of Exodus 20:11, what is the personal experience and involvement? What sensations actually convey to one’s senses, resulting from involvement in God’s daily “placing”?
Because: Through the Fourth Directive of Deuteronomy 5, such is available, and can be known, as personally recalled, and related by Moses:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Reminiscing in behalf of traveling companions, and reminiscing just as surely for himself does Moses recall here his individual experience and thoughts and those of the many people, who traveled with him, while circumscribed by what God does, and does universally throughout this world of Exodus 20:11 (deMSby):
“For throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…”
Which God directs throughout every subsequent day, and as well throughout Deuteronomy 5:15.
In perspective, then, Deuteronomy 5:15 cites a day-to-day chronicle of one’s participation in God’s daily “placing” and one’s particular place and experience amidst it:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Recorded by Deuteronomy 5:15 is an everyday log of God’s daily “placing” and one’s place in it, for those, who companionship shared with Moses.
D. Moses Reconsiders Here
You see, Moses reconsiders here Exodus 20:11 as a local manifestation and a personal vicissitude, which one experienced, had witnessed, and seen:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Moses visualized this extensive daily “placing”, which happens universally, and must occur globally, according to the record of Exodus 20:11 (deMSby) as a local consequence and a personal occurrence.
He recognized how it involves individuals, amidst situations and circumstances, which were familiar to them. And of which, they had their own experience, perceiving it as happening directly to them.
Because: That it is, from a personal perspective and eye-witness vantage.
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Of God’s “placing” in Exodus 20:11 (deMSby), this is a narrative reported by Moses, recalling daily, personal, and localized happenings, the which are specifics of that universal Exodus 20:11 “placing”, when reckoned from specifically an Israelite’s perspective.
Deuteronomy 5:15, therefore, cites a day-to-day chronicle of one’s participation in God’s daily “placing” and one’s individual experience amidst it. Recorded by Deuteronomy 5:15 is an everyday log of God’s daily “placing” and one’s place in it, for those, who companionship shared with Moses.
E. A Practical Example
But here again, we progressively arrive at enlightening, informative and teachable intelligence, where God exemplifies “your sanctification”: A practical example of this God displayed.
To which, every person present had been party. They had participated in its event. For they had a part, and had each been involved in God’s daily “placing” in Exodus 20:11, as pictured by Deuteronomy 5:15…
Its instance they watched: They saw it happen daily.
“Example” of “your sanctification” was visible, and obvious became: God plainly “made holy” what the people, who were present had experienced, and had witnessed.
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Observably to them had become sanctified, and appreciably was sanctified what they themselves had experienced, and seen: For occurring every day they saw this fulfillment…
From bondage and duress, God led them out of Egypt. Because: He alone such leading could have fostered. Only he alone such departure could have managed: From servanthood to those, who had been stern taskmasters, God had delivered them.
He guided, and directed them consistently, reliably throughout their adversity, uncertainty and trial: He granted them an access, provision, way and means to distinctly more hospitable and likable environs.
To much more agreeable and welcoming surroundings, God had accompanied, directed, and steered them. To much more appealing and more pleasing ambience, God was their guide: He escorted, and guided them, as they had witnessed, and one and all looked upon, according to the chronicle and conscientious record of none less or other than Moses himself.
And thus God exemplified “your sanctification”, as he “made holy” what they had experienced, which was an instance of Exodus 20:11 (deMSby).
“For throughout six days, Yahweh made the heavens and the earth, the sea and all, which is in them. And he placed them in the seventh day. Bountifully, therefore, did Yahweh bestow upon the day of the sabbath, and had made it holy…”
Of which, they had participants become.
Whereby they acquired recognition of such, and how they themselves could communicate such: They saw how “your sanctification” is shared, and how to “remember the day of the sabbath to make it holy”, or “sanctify it” (deMSby Exodus 20:11).
Of which, they the result had observed…
“Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).
Of which, they had the consequence learned, and its “practice” been taught.
F. The Identical Purpose
But this well-exhibits, and well-demonstrates the identical purpose and very same intent, as did the Apostle Paul’s portrait of God to “the nations”, non-Jewish and people in general, when he presented God, citing him to be (deMSby Acts 14:15-17)…
15″The living God, who made the heavens and the earth, the sea and all, which are in them; 16who allowed in past generations all the nations to go their own ways. 17Ever doing good works, however, he never left himself without a witness, giving rain from heaven to you with fruitful seasons, filling your hearts with food and joy”.
While Paul also represents God to “the nations”, in Acts 17:25 (deMSby):
“To all, he gives life, breath and everything…”
Where Paul implicitly advises, and tutors them of God’s “placing” of Exodus 20:11, advising them as well: They included in it are.
They possess a share of it. They have a place in it, affirming God’s plan and arrangement for them, God’s kindness, concern and care for them.
God alone can it be, who a berth can reserve amidst his daily “placing”. For only God is, who provides, “gives”, and furnishes “to all” people everywhere possession and privilege of “life, breath and everything”, as the Apostle Paul predicated just above.
But this recalls the same purpose and plan, as does God’s initiative, recorded in Deuteronomy 5:15:
“You shall remember that you were a servant in the land of Egypt, and the Lord your God brought you out thence with a mighty hand and an outstretched arm” (RSV Deuteronomy 5:15).
Asserted by Deuteronomy 5:15, God did for Israel, as would he do, and does do for all, as Paul credits him in Acts 14:15-17 (deMSby) and later in Acts 17:25 (deMSby): To “the nations” at large, Paul introduced God, precisely as Moses3 to Israel did.
For all these scriptures reflect one another. Restatement and version is each, of the others.
Each recapitulates Exodus 20:11 (deMSby). Each is rendition of Exodus 20:11, and consequently specifies a “localized” instance of God’s daily “placing” and his attentive care and concern for all people, which well-exemplifies “your sanctification”, and orientates a person to “your sanctification”.
G. “Ever Doing Good Works”
Of which, the actual and ideal guise is best noted by the Apostle Paul above, when professes he this to “the nations” at large, for the purpose of authentic introduction of God: He always is “ever doing good works” (deMSby Acts 14:17), and at such employed. He constantly is “ever doing good works”.
As Paul, the Apostle
Did staunchly proclaim
And the herald of such
To “the nations” became
“Ever doing good works”
Is the optimal frame
To exhibit God’s deeds
And assign them a name
“Ever doing good works”, though perhaps not acknowledged, or even ignored is the realistic, everyday portrait of God. For this is “example” of “your sanctification”, whose yield and expression are generally appealing, agreeable and likable, considerate to mainly and specifically people.
Of which, God “sets” “example” for all. Which is an agenda of care, consideration and kindness to people, who inhabit, and are tenants of his daily “placing”, and anywhere and everywhere reside in its sphere.
“Ever doing good works”
An agenda designs
That uniquely and notably
Deigns, and defines
Aspiration, that with
God’s objective aligns
Consequently his sun
Upon everyone shines
Which plainly doesn’t chronicle a narrative of “rest”. Of idleness and inactivity, it doesn’t cite.
H. It Cannot, Then, Warrant
It cannot, then, warrant requirement to “rest”, stipulation to “rest” or directive to “resting”: It doesn’t tell one exclusively to “rest”, and to do nothing at all on the week’s seventh day.
“For this, your sanctification is the will of God” (deMSby I Thessalonians 4:3) now: “Remember” right now, on this present day “the day of the sabbath to make it holy”, or “sanctify4 it” (deMSby Exodus 20:8).
I. However
However, if you know not what God truly did, and how he “the seventh day” spent, and how he employed, and used “the day of the sabbath”, neither know you what achieves, and fulfills “this, your sanctification”, and how to comply with, and do “the will of God”:
“…Remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8): “For this, your sanctification is the will of God” (deMSby I Thessalonians 4:3).
For God the original example once was of “your sanctification” and all such behaviour on that seventh day, when he by tradition is said to have “rested” (KJV Exodus 20:11).
J. In Its Presentation
Although by tradition is he also said to have sanctified, or have made holy that day (KJV Genesis 2:3), which he couldn’t possibly have done, or achieved. And this do the scriptures themselves validate, as does the de MontSabbathby Translation show in its presentation of Exodus 20:11…
1Please do not presume to associate me and the Order of the Sabbath with any other understanding of “the seventh day” or any other “school of thought”, doctrine or creed, which might be associated with “the seventh day”. For here will you find only biblical consistence, which quite familiar would be to someone like Moses, or cites the literal wording of someone like Moses, correctly translated, and accurately shown.
2Invariably, this Hebrew word in Psalm 95:11, which properly and accurately means “my placing” is mistranslated, and misrepresented in all current versions of Bible translation, which render, and exhibit it as “my resting”. And this includes whatever version you yourself read…
Where equally mistranslated are such scriptures as Isaiah 66:1 and Psalm 132:8 and 14. And particularly in Psalm 132:8, this traditional and standard translation, “my resting” is “ludicrously inappropriate” and just absurd:
(KJV Psalms 132:8) “Arise, O Lord, into thy rest; thou, and the ark of thy strength”.
And this explains why such scriptures at present impart more bewilderment than accurate instruction.
Because: They correctly are rendered, as follows:
(deMSby Isaiah 66:1-2) 1“Thus says Yahweh: ‘My throne is the heavens. And the earth is the footstool of my feet.
Where is this house, which you would build for me? And where is this scene of my placing?
2All such things my hand made. And all such things already existed'”.
(deMSby Psalms 132:8) “Arise, O Yahweh, as your placing, you and the ark of your strength”.
And if your preferred biblical version, KJV or RSV, for example, does not display as above these scriptures, you here advised are: Correct them yourself, that they biblical accuracy thereby recover.
3It is profitable to note, that Paul literally devised his evangelistic method from Moses himself: He learned it from Moses.
For Moses realized, that the best way to clarify, and amplify God’s introduction of himself in Exodus 20:11 (deMSby) was to present “the children of Israel” with a restatement of this introduction, which was reflective of their own experience, and was observable in their experience:
“You shall remember, that you were a servant in the land of Egypt. And Yahweh, your God brought you out thence with a mighty hand and outstretched arm” (deMSby Deuteronomy 5:15).
What they had seen, as it happened to them would best introduce, and affirm God to them, and best would present “this, your sanctification”, which is “the will of God”.
And this is precursor to what Paul did with “the nations”, to introduce God to them: He phrased his own introduction of God, recalling how Moses had done this for Israel.
Paul devised specific introduction of God, that “the nations” in particular would see, and perceive God’s involvement with them and concern for them. Considering specifically their world-perspective, Paul adapted God’s introduction to them, that they most clearly might see God’s involvement, and how they assisted were by God’s involvement, and beneficiaries had been from that involvement.
But this “procedure” to God’s introduction was first recognized, and observed by Paul in none less or other than Moses himself: Effectively Moses taught Paul his evangelism.
4There is infinitely more to be learned from and about the Fourth Directive than this meager treatise could feasibly show. Thus at this juncture, I must recommend, that you read, and examine the book, This, Your Sanctification, First Remembrance, an Orientation, which is soon to be published by de MontSabbathby at deMontSabbathby.org.