And here we commence a succession of scriptures, which illustrate, and document the Fourth Directive’s actual, biblical priority, which condenses to sanctification by God, who constantly exemplifies “your sanctification”, and further demonstrates, that this does not, and can not mean, that God ever “rested”. Or “rest” is itself the fulfillment and agenda of the Fourth Directive’s verses.

A. A Suggestive Title

Among and included in the biblical psalms, there is one, entitled “A Psalm in Song on the Day of the Sabbath”. And this a suggestive title is to us, and pregnant must be with meaning and significance.

Thus come we

To Psalm 92

Which native and local

To our retinue

Of biblical Scripture

Recited for you

Must rightly and properly

Here ensue

For bearing such a title, this would surely seem a likely and auspicious place to read, to peruse, and to make much discovery of informative discussion about and concerning the Fourth Directive’s sabbath and documentation of God Almighty’s having “rested”, if “rested” he biblically and genuinely did.

Though Psalm 92 does not quote the Fourth Directive, its title, which also supplies its first verse makes disclosure of its focus and intended concentration: This is, after all, the one and only instance of this word, “sabbath”, that is incorporated throughout the assorted collection of the Psalms.

B. Assuming the Legitimacy

Due to the fact, that this psalm’s sabbath is founded, and established on God’s having “rested” (KJV Exodus 20:11), assuming the legitimacy of that tradition, this psalm should make some recollection of this same event, and should be aware of it, if not abounding, and saturated with it. One would expect, that this psalm’s text would make much mention, much focus and elaboration of the occurrence of God’s having “rested”.

Because: Such is the definitive event of the “sabbath”, and specifies its one preoccupation, as our traditions at present define it.

What is “the sabbath” without God’s “resting”? What means “the sabbath” without God Almighty’s “rest”?

But to observe, and examine this psalm is to read something altogether other than that. For what defines the absolute contrast to that best envisions as analysis of this psalm’s message (deMSby):

²“It is good to praise Yahweh, and to sing praise to your name, 0 Most High; ³to make known in the morning your kindness, and your faithfulness at night; ⁴on lute and harp and the sound of the lyre; ⁵for you have made me happy by your work, by the deeds of your hands I exult. ⁶How great are your deeds, Yahweh; exceedingly deep are your thoughts; ⁷an insipient man cannot know, and a foolish one cannot understand this: ⁸While the wicked will flourish like grass, and every doer of wrong flowers, ⁹ultimately they are to be destroyed; but you, Yahweh are elevated forever; ¹⁰for behold, your enemies, Yahweh; for, behold, your enemies shall perish. ¹¹Every doer of evil will be scattered, but you have lifted my horn as a wild ox’s. ¹²I am mixed with fresh oil; my eye looks upon my enemies; ¹³my ear hears those evil ones rising against me. Like a palm tree, the just man will flourish; ¹⁴he will increase as a cedar of Lebanon. Planted in the house of Yahweh, ¹⁵they will flourish in the courts of our God; they will still multiply in old age; ¹⁶Opulent and green are they, to make known that upright is Yahweh, my rock, and in him there is no iniquity”.

Through its initial verse, which is its title, Psalm 92, “A Psalm in Song on the Day of the Sabbath” is seen to be relevant and absolutely dedicated to the Fourth Directive. Its focus undeniably is the Fourth Directive.

Choosing this title, its author (or whoever chose this title) makes apparent and conspicuous his own assessment of this psalm’s focus. Its title is effective concentration on such. And as the one instance of the Hebrew word, “sabbath” in all of the text of the Psalms, moreover, one would expect to be taught, and instructed about and concerning the Fourth Directive’s sabbath, and how it recalls God Almighty’s having “rested”, which is by tradition its cardinal event.

Nearly twice the number of the Fourth Directive’s Hebrew words are used to present both the focus and the content of the 92^nd Psalm. And this in itself must augur of prospects: All the more promising is this passage, then, of the reader’s discovery, and gaining information about the focal subject matter of the Fourth Directive, which judging by tradition is God’s having “rested”.

C. “On the Day of the Sabbath”

Scanning its words, though, either for clarification or for even mention of God’s having “rested” is quickly realized to be a totally unrewarding and unfulfilling quest, and is altogether a completely fruitless search. For there neither trace nor hint of such is included, or compatible is to this psalm.

Indeed, concerning itself with the Fourth Directive’s sabbath and, thus, with (traditionally) God’s having “rested”, Psalm 92 is abridged, and epitomized by these words, which plainly show nothing of God’s having “rested”:

“You have made me happy by your work, by the deeds of your hands I exult. How great are your deeds, Yahweh;…” (deMSby Psalm 92:5-6)

Upon reading this psalm as epitomized here, one is somewhat urged, and inclined almost viscerally to say in return, and respond to its import: “It is certainly reassuring to learn, that Yahweh God is steadfast, ever vigilant and constant at his work…”

“But what about the Fourth Directive and God’s ‘resting’ on the seventh day, when he did nothing but ‘rest’ that day, in an effort to exemplify, and to fulfill the requirement to ‘rest’, and be idle that day? Just as your title, ‘A Psalm in Song on the Day of the Sabbath’ appears to anticipate, preview, and promise”. Why is the “resting” of God absent here?

Has this psalm’s author completely forgotten, perhaps disregarded, or failed to consider, that the reason for his words, “on the day of the sabbath” is the seventh day “resting” of God, the Almighty, which must be the focus of the Fourth Directive’s sabbath, according to the catechism of our traditions? If truth says, that the biblical sabbath derives its existence directly from this same cardinal event, and strictly from this same cardinal event, then, “A Psalm in Song on the Day of the Sabbath” must be so concentrated, and so focused on just this same all-determining event.

D. Why?

Nowhere in all the Bible, consequently, can one more expectantly and justifiably anticipate discussion of God, the Almighty’s “resting” on the seventh day or at least some awareness and recall of his “resting”. “Because: Such traditionally defines this scripture”. Why, then, is it missing, and so completely absent in the content and delivery of Psalm 92? Why does this psalm’s author¸ who seems neglectful so totally overlook God’s ever having “rested”, choosing rather to extol, and to make a celebration of the specific labours of a God, who instead is “elevated forever” (verse 9 above)? Why would this of all biblical scriptures fail to acknowledge, and mention God’s “resting”, or that God, the Almighty ever “rested”, while instead emphasizing, and as well epitomizing a summarizing statement like “how great are your deeds, Yahweh…” (verse 6 above)?

E. More Recognizably Applied

But on decidedly the other hand and in what amounts to complete and total contrast, this above quoted, and contemplated psalm is a perfectly compatible analysis and commentary, amplifying the de MontSabbathby Version of Exodus 20:11, which is recanted in Psalm 92, to those, who biblically informed readers are:

“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”. (deMSby Exodus 20:11)

In Psalm 92, as presented is above, the de MontSabbathby Orientation to the Fourth Directive is readily apparent, and undeniable is.

Yes: Like Deuteronomy 5:15, this above commentary in Psalm 92 is personal, intensively subjective and exclusive: It written is from its author’s own perspective, which is what Moses and Paul both did in their personal applications of the Fourth Directive.

Thus in a practical and very realistic way, that only makes it more usefully applied as legitimate existential and real commentary of Exodus 20:11 (deMSby), when personally experienced, encountered, and viewed. Which the Bible’s Fourth Directive most genuinely is, when interpreted it is from a person’s own perspective.

Thus in review of Psalm 92, the Fourth Directive’s “optional”, “alternative” translation is altogether more recognizably applied, than is the traditional translation and meaning. And neither can that be debated, nor refuted. Neither can that be denied, nor annulled.

Does “resting” appear

Amidst that, which displays

Where above is composed

For the Almighty’s praise?

When perusing this Psalm

Is account of God’s “rest”

Even mentioned, where much

Is the opposite stressed?

For the Almighty’s “resting”

No mention has here

His fatigue and exhaustion

Do nowhere appear

But his unceasing “work”

Rather does this foresee

As the biblical author

Above would agree

Thus appears it, as if

Any “resting” is scanted

That all such absurdity

Would be supplanted

By context, its meaning

Is banned, and recanted

That “resting” by God

No admission be granted

So Psalm 92

Nothing does but rehearses

How foregoing chapters

Cite pertinent verses

That God “ever doing

Good works”¹ in relation

To man is “example”

Of sanctification

¹It is to be regretted. But our traditions have left you all but totally unprepared to comprehend how “ever doing good works” is directly related to, and is essential to “holiness”, “holy” and “sanctification”.

For our traditions would rather have you believe, that “ever doing ‘no’ works” on Sunday (or Saturday, “the day of the sabbath”) is all there is to fulfillment of the Fourth Directive and thus being “holy”, “sanctification” and “holiness”. But be advised here: Just keep reading…