For you see, we have in Deuteronomy 5’s Fourth Directive a paradigm and demonstration of what is needed to “follow” God’s “example” of “your sanctification”, throughout each and every day and any possible situation. Plainly what personification of this “example” must mean, and affirm to be like this “example” are here provided with most useful guidance and practical expository, as is italicized, beginning in and subsequent to verse 14:

(RSV Deuteronomy 5:12-15) ¹²“Observe the sabbath day, to keep it holy, as the Lord your God commanded you. ¹³Six days you shall labor, and do all your work; ¹⁴but the seventh day is a sabbath to the Lord your God; in it you shall not do any work, you, or your son, or your daughter, or your manservant, or your maidservant, or your ox, or your ass, or any of your cattle, or the sojourner who is within your gates, that your manservant and your maidservant may rest as well as you. ¹⁵You 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; therefore the Lord your God commanded you to keep the sabbath day”.

What it means to heed, and personify in practice the “example” “set” by God of “your sanctification” is specified here, as italicized above, and epitomized above, in the wording of verses 14 and 15, recalling the display of the same subject matter in the Fourth Directive wording of Exodus 20th chapter.

“Therefore the Lord your God commanded you to keep the sabbath day” (RSV Deuteronomy 5:15). Or more precisely the Bible’s Hebrew says: “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

A. This Particular Objective

Although Deuteronomy 5’s Fourth Directive presents clearer show and exhibit of this than first seems revealed by Exodus 20th Chapter’s. More apparent is this particular objective, italicized above in Deuteronomy 5, where both God’s “example” of “your sanctification”, and how you, the reader will “follow” this “example” are more clearly cited, and represented here. For clarification has it through Moses himself, whose “commentary” must be impeccably correct.

B. Of the Present

Which (1) validates the fact, that God “sets example” of “your sanctification”, and is the “example” of “your sanctification”. The which imparts well in this Fourth Directive, and documents well in this Fourth Directive.

And (2) it instructs how to “follow” this “example”, and implement it practically, behaviourally and personally, as you are needed, and challenged to do, as God first did, and first exemplified: You are prepared here, and thus are readied to “remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8), as God first did on “the day of the sabbath” (deMSby Exodus 20:11), though you incited are to do this today, amidst settings, situations and people of the present.

C. This Realization

But (3) even more significant is this recognition, this realization, which is the most important feature of the Fourth Directive, divulging, and endorsing it to be the focal memberof all the Ten Directives: To “follow” God’s “example” of “your holyization”, and represent fulfillment of “your sanctification” is to be like God, who personifies “holy” (Leviticus 19:2), and represents “holy”, which equals the fulfillment of “your holyization” or “your sanctification”.

God exemplifies, and always is “holy”, which anyone, who “follows” his “example” must be, and unfalteringly be. For God is invariably, permanently “holy”.

D. Of All Ambitions

Which is of all aspirations the loftiest. It is of all ambitions the grandest and very most ambitious.

But being like God, who causes what is holy…Because: He is holy (deMSby Leviticus 19:2) is truly and distinctly what the Fourth Directive seeks, and requires in its challenge to…

“remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8).

Do, as God did throughout “the day of the sabbath”: Incite what is holy, by being what is holy, throughout your any circumstance, with people of the present. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

Induce what is holy through self-communication, which is what is holy, and does what is holy. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

He, who this

Can do, and will

In others shall

The same instill

Records he with

Behaviour’s quill

“The will of God”

Does he fulfill

Portray what is holy, that you so persuasively frame, and present it, you are yourself instigation to try it, at least to attempt it, and strive to achieve it: “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

Because: In you, people can see it done, and can see its “practice”.

In your behaviour and self-presentation, people can see “this, your sanctification”.

He, who this

Can do, and will

In others shall

The same instill

Possessed is he

Of this the skill

“The will of God”

Does he fulfill

People can witness “your holyization”. Such can be looked upon, seen, and deliberated in your achievement of “your sanctification”, your exemplification of “your holyization”, which must distinguish, and designate a person, who patently is not “conformed to this age”, and serves different urgencies, different priorities.

Which describes one, who means to be “holy” (deMSby I Peter 1:16). Because: One fulfills “this, your holyization”, “this, your sanctification”, which “is the will of God” (deMSby I Thessalonians 4:3), not the prevalent other “will”, which prevails everywhere.

And that is specifically the dichotomy seen here. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

E. As Readily Acknowledged

But such necessitates persona of contrast. It must exemplify the attitude of difference.

For most portray the predominant, general practice and typical behaviour. And they respond, as they treated are.

Most people are what most people are, and “forget” “the will of God”. And this is a postulation of the Fourth Directive, as readily acknowledged throughout this Directive: Most reproduce, imitate, and conform to however they are treated, and greeted by others, whatever the eventuating self-exhibit publishes.

And this admitted is throughout the Fourth Directive. This is specifically the reason why you are urged, and implored to…

“remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8).

For what is said here about most people?

What is implicitly said, and assumed here, regarding “this, your sanctification”, “this, your holyization”, and the way such is predominantly practised, and serviced by people?

“…Remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8).

What is inferred, if not plainly said here, regarding such “service” by the great many people?

What general effort and scale of intent at this Directive’s purpose is readily communicated in this challenge to…

“remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8)?

For to consider, and ponder these questions, deducing analytically, and thinking realistically is to discern, and perceive this perspective, the which becomes evident and manifestly plain, when envisioned through the Fourth Directive’s challenge, as follows…

Rather than “forget”, and neglect “the will of God”, as ubiquitously done is throughout “this age”, “remember the day of the sabbath to make it holy” (deMSby Exodus 20:8). Rather than “forget” “this, your sanctification”, and imitate the prevalent behaviour, at present, “remember the day of the sabbath to sanctify it” (deMSby Exodus 20:8).

Be not conformed to “this” present “age” and its trend to be “just like everyone else”, thus yielding to the “will”, which neglects that of God. But “remember the day of the sabbath to holyize it” (deMSby Exodus 20:8).

F. Everywhere

In which, you can perhaps recognize rationale and incentive specifically to heed, and personify particularly this urgent challenge of Romans 12:2 (deMSby):

“Do not be conformed to this age. But do be transformed by the renewal of the mind, in order that you prove what is the will of God, the good and well-pleasing and ‘perfect’” or “completed”.

For Romans 12:2 and Exodus 20:8, which catechizes you to “remember the day of the sabbath” amount to nothing more than alternative expression, the one of the other.

“Do not be conformed to this age. But do be transformed by the renewal of the mind, in order that you prove what is the will of God, the good and well-pleasing and perfect” or “completed” (deMSby Romans 12:2).

“…Remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8).

These above verses both mean to encourage an identical behaviour and self-presentation.

For each articulates the other’s intent, “this, your sanctification”, which “is the will of God” (deMSby I Thessalonians 4:3), “the good and well-pleasing and ‘perfect’” or “completed” (deMSby Romans 12:2), as readily exhibits in these above scriptures. Each epitomizes the other one’s design, which basically is to…

“remember the day of the sabbath [or ‘ceasing’] to make it holy”, or “sanctify it” (deMSby Exodus 20:8).

Or to express its alternative vernacular, which adapts well, and revises for the present:

“Do not be conformed to this age. But do be transformed by the renewal of the mind, in order that you prove what is the will of God, the good and well-pleasing and perfect” or “finished” (deMSby Romans 12:2).

Thus, this essential challenge of the Fourth Directive is alternate expression of Romans 12:2 and equivalent in meaning to Romans 12:2. For these each commission practice of “the will of God”, “this, your sanctification” (deMSby I Thessalonians 4:3), “the good and well-pleasing and perfect” or “consummate” (deMSby Romans 12:2).

But in the recognition of this parity, more is appearing to be visualized. More becomes evident to be clearly recognized.

For to consider this matter realistically, what we approach now awaits, as it must, and anticipates itself. What somewhat personally we now encounter emerges as a certainty, which is expected.

It is at present ubiquitous, conspicuous, undoubted and certain. Inevitably is it observed everywhere…

For how many people do you yourself know, whom you describe to be “the good and well-pleasing and perfect” or “finished”? How many people, in your own experience could realistically be so described?

How many people have you yourself known, who portray viably these above scriptures? Observantly, objectively and directly speaking, how many have you seen practise these scriptures?

What approximation or estimated total of those, who personify Exodus 20:8 and Romans 12:2 would you think yourself to have seen, and experienced? How many people have you yourself come upon, who portray credibly these above scriptures?

Because: Useful measurement such reckoning is of those, who obey, and fulfill “the will of God”.

Yes: Well estimates this the number of people, familiar and foreign, who strive to achieve, and to do “the will of God”, “this, your sanctification” (deMSby I Thessalonians 4:3), “the good and well-pleasing and perfect” or “completed” (deMSby Romans 12:2).

For to evaluate observantly, objectively and realistically, very, very, very few are so observed. To reckon realistically, objectively and honestly, very, very few could be so described. For very few care to forsake the prevalent “will”, and to risk such a thing to obey “the will of God”, “this, your sanctification” (deMSby I Thessalonians 4:3), “the good and well-pleasing and perfect” or “consummate”¹ (deMSby Romans 12:2).

And even resolutely practised self-deceit won’t conceal, camouflage, or dissemble this fact. But informed are we here by instructive recognition and crucial realization…

G. “Your Sanctification”

This explains why: It is “your sanctification”, not “just sanctification”, not “our sanctification”, that “is the will of God” (deMSby Romans 12:2 and deMSby I Thessalonians 4:3).

This frankly answers why: It must be “this, your sanctification”, not mere sanctification, not our sanctification, that “is the will of God” (deMSby Romans 12:2 and deMSby I Thessalonians 4:3).

For anything but “this, your sanctification” is unrealistic, naïve and untaught. Yes: Anything other than “your holyization” is idealistic and simply naïve. For unrealistic it is in evaluation of most people and certainly most men, who inhabit, and co-occupy our present time.

There is only you. And there is no one else.

There is only you, who will implement behaviourally these above scriptures and their self-display. Which “is the will of God”, “this, your sanctification” (deMSby I Thessalonians 4:3), “the good and well-pleasing and perfect” or “completed” (deMSby Romans 12:2). “Therefore, Yahweh, your God directed you” yourself, and this pronoun, “you” is second person, singular “to practise the day of the ‘sabbath’”, or “ceasing” (deMSby Deuteronomy 5:15).

As God alone sanctified “the day of the sabbath”, so you alone “this day” are the one, who takes care to “remember”, and “observe the day of the sabbath”, in order to achieve “this, your sanctification”. But this requires its exclusive qualification…

If you portray the “example” of “holy”, which represented only is in the Fourth Directive, you, then, can “sanctify”, or “make holy”. If you accomplish “your” own “sanctification”, you can accomplish “this, your sanctification”, inducing its yield and effect, involving others.

And this essential is to the Fourth Directive.

Upon this, then

Let us agree

For plainly waits it

Here to see

Of holy, one

And all must we

Example now

Resolve to be

Authentically need one to represent “holy” (deMSby I Peter1:16), ideally as God himself portrays “holy” (deMSby Leviticus 19:2), in order that we might ourselves acquit viably to be, and achieve “this, your sanctification”.

Which loftily challenges

Those, as are we

But ambition this needs

To this lofty degree

Nothing less will suffice

That its countenance be

What conveys, when observers

This countenance see

For behaviour this deigns

That portrays as “divine”

Which essentially is

This Directive’s design

And accordingly must

This Directive align

Its semantics, that they

Such demeanour define

For amidst their definitive

Biblical sod

Is displayed the divine

Occupation of God

Which projection is neither

Improper nor odd

This Directive displays

An exclusive façade

For direction it is

To “your sanctification”

Achievement and practice

Of “holyization”

Account it submits

Of divine occupation

With caring and virtuous

Self-presentation

Exemplary attitude

Here stipulates

What a matching demeanour

Expects, and awaits

If commendable is it

It herein re-states

What to sanctification

In practice equates

For “remember” encompasses

All, that such means

Amidst life’s circumstantial

And everyday scenes

It distracted is not

By behavioural screens

Which await, where occurrence

With meeting convenes

If aspire you to come

To “your holyization”

Pursue this Directive

As your destination

No other can lead

To “your sanctification”

Which nominates you

To this, God’s occupation

Which essentially requires what displays “divine demeanour”. For its “model” and “original” present “divine example”.

“Your sanctification”, which ultimately yields, that you become “holy” (deMSby I Peter 1:16) means: You are as God, and behave, as does God.

But admittedly, this is ambitious ambition. Admittedly, this is the loftiest goal, a demanding, most stringent, and challenging objective.

H. This Realism

It is exclusively for one, who means, and intends to be different. It is for one, who seeks to be singular, unique and individual.

And such ambition knows this realism: If you are scared to be different and dissimilar, no degree of fervent self-delusion will hide your conforming, typical self-portrayal from other people. If you are scared, and afraid to be different, your behavioural repertoire simply must be, what conformity rehearses, and imitation is.

For observant and honest let us be here, and astutely, realistically this fact grasp: It is not by deliberate choice and intentional option, that most people of our time and certainly most men are so much conformity and constant imitation. It is not by deliberate choice and intentional option, that “just like everyone else” is so apt and accurate a measurement of people.

No: On quite the contrary, “just like everyone else” is so very apt an assessment of people…

Because: They fear being anything but that²…

They are afraid, and are scared to be non-conforming. And this explains; and it analyzes factually why most people and certainly most men themselves prove³ to be “just like everyone else”.

Which equals the antithesis of “your sanctification”: The very opposite is it of “your holyization”, which achieves “the will of God”, “the good and well-pleasing and perfect” or “finished”, as validated is above by the Fourth Directive.

For thus designs this Directive’s ambition. Such is its ultimate yield and fulfillment: It is exclusively for one, who means, and intends to be singular.

“Your sanctification”, the designated subject matter of the Fourth Directive must ultimately yield, that you become “holy” (deMSby I Peter1:16)). And this, in behavioural expression must mean, that you are as God, and behave, as does God. And this must personify a person as different.

And admittedly, this is ambitious intention. But it is fitting and apt for this reason…

I. You Challenged Are

Of all the Ten Directives in Exodus 20th Chapter or Deuteronomy 5, the Fourth is decidedly exceptional and different. For while it bestirs “your sanctification”, it provides “example” of how this is fashioned.

While it entreats one to God’s occupation, it supplies a “model” of how this is done. And none of the other nine Directives so furnishes.

But God himself is the Fourth Directive’s “model”. God is its “paragon” and ideal “example”.

As God sanctified “the day of the sabbath”, so the Fourth Directive challenges you to do the same, and to do it right now, “throughout” this present day. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

As God first made holy “the day of the sabbath”, you challenged are to this specific purpose amidst your behavioural environment and setting. “Therefore, Yahweh, your God directed you to practise the day of the sabbath” (deMSby Deuteronomy 5:15).

And this is admittedly lofty ambition⁴. Admittedly is this august⁵ in its aim.

J. More Plainly Evident

But this Fourth Directive in Deuteronomy 5 does illustrate, sketch, and interpret this better than does Exodus 20’s, at least as the two are presented at the present time. More guidance “surfaces” in Deuteronomy 5’s, where God’s “example” of “your sanctification” and your appointment to “follow” this “example” are more clearly specified, more plainly evident, at least as presented is such guidance now.

¹And the behavioural show and result of this are discussed in the book, This, Your Sanctification, First Remembrance, an Orientation, which is soon to be published by de MontSabbathby at deMontSabbathby.org.

²This explains why at least some defiance and belligerence of countenance is so characteristic of people at present. This explains why a contentious, disagreeable, often confrontational bearing is somehow exhibited, deliberately displayed, and to some degree is description of demeanour of so many people and so many men…

They’re trying to disguise, or to camouflage the fact, that their imitated, copied self-presentation can’t be anything but confession and display of their fear of being different. They trying are to hide, or at least to obscure, that their undeniably conforming behaviour amounts to admission of a fear of being different, a fear of distributing themselves as exceptional.

Though only that can explain such conformity. Only such fear could explain realistically why they are so invariably conforming.

³Thus, here is identified a biblical dichotomy, which assesses virtually any and all attitude: One either is an example of “faithfulness”. Or one is an example of “fearfulness”.

If you do not exemplify faithfulness, you, then, are an example of fearfulness, which has particular Fourth Directive relevance: One has the boldness, which characterizes difference. Or fear defines one’s behavioural profile.

And don’t misconstrue me here, sir: No one is suggesting, even indirectly, that you or anyone else are scared to conform, and be “just like everyone else”.

No: On quite the contrary, “just like everyone else” is so apt and accurate a profile of you…

Because: You are scared to be anything but that…

You are afraid, and are scared to be different. And this explains why “this, your sanctification”, “the good and well-pleasing and perfect” or “finished”, which “is the will of God” (deMSby Romans 12:2 and I Thessalonians 4:3) is so very singular and scarce at present.

⁴And in the absence of the Knighthood of the Order of the Sabbath, this could at present well have no fulfillment.

⁵Remember to pronounce this word properly, with the accent on the final syllable.