Read Exodus 20:8-11 and Deuteronomy 5:12-15. How do these two versions of the fourth commandment complement each other?

Remembering is an important part of the relationship that God seeks to re-establish with His people, a relationship centered on the fact that God is our Creator and Redeemer. Both roles appear in the two versions of the fourth commandment and are thus linked closely with Sabbath and its practice.

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Coming out of a land dominated by so many false gods, the Israelites needed to be reminded of the true God’s role as the Creator. The Sabbath was a crucial way to do that, made all the more significant in the context of the weekly cycle of providing extra manna on Friday, a powerful example of His creative power. In the Exodus 20 version of the fourth commandment, God as our Creator is revealed most clearly.

By contrast, their rescue, redemption, and salvation is the focus of the fourth commandment in Deuteronomy 5. This was a story that the Israelites were to retell regularly; they could reconnect with it especially every Sabbath. Their first story was one of actual, physical rescue from slavery in Egypt, but as their understanding of God and His salvation grew, Sabbath would also become a weekly symbol and celebration of their spiritual salvation.

Both of these motivations for Sabbath were about restoring the relationship between God and His people: “I gave them my Sabbaths as a sign between us, so they would know that I the LORD made them holy” (Ezek. 20:12, NIV). And, as we have seen, this was never about this group of people only. On the foundation of this relationship, they were to establish a new kind of society, one that was kind to outsiders and a blessing to the wider world.

“Therefore the LORD your God has commanded you to observe the Sabbath day” (Deut. 5:15, NIV). By keeping the Sabbath as a way of remembering and celebrating both our creation and Redemption, we can continue to grow in our relationship, not only with the Lord but with those around us. God is gracious to us; therefore, we need to be gracious to others.

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After generations of slavery and the social degradation that such a condition can inflict on His oppressed people, God sought to lift up the newly freed Israelites, pointing them to a better way of living and giving them laws for the best ordering of their new society. But one of the first parts of this process came in the form of a practical and instructive object lesson.

Manna

Continuing for the full 40 years of their wilderness wanderings, this rhythm of life, visible evidence of God’s provision and practiced unselfishness, should have become part of the culture of Israelite society. It came in the form of manna, a food that appeared each morning on the ground around the Israelites’ camp.

Read Exodus 16:16-18. What do you think is the significance of the specific measure for each person emphasized in these verses?

In 2 Corinthians 8:10-15, Paul references this story as an example of how Christians should give: “At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. The goal is equality” (vs. 14, NIV).

The lesson for the Israelites, and us, was that God has provided sufficiently for His people and His creation. If we take only what we need and are prepared to share our excess with others, all will be cared for and provided for. Taking only enough for the day required the people to trust that there would be more the following day. Oppressed people, such as the Israelite slaves, tend to focus on their own survival, but God wanted to demonstrate to them a life of trust, generosity, and sharing.

But there was also another, more remarkable, dimension to this practice. Each Friday a double portion of manna appeared on the ground, and on that day—and only that day—the people were to collect the extra manna in preparation for the Sabbath. The special provision for the Sabbath became an additional way for them to learn to trust the Lord for all their needs. This extra portion of manna, an act of grace on God’s part, enabled them to enjoy even more fully the rest that God has promised them on the seventh-day Sabbath.

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Read for This Week’s Study: Exod. 16:16-18, Exod. 20:8-11, Deut. 5:12-15, Matt. 12:9-13, Lev. 25:1-7.

Memory Text: “And He said to them, ‘The Sabbath was made for man, and not man for the Sabbath’” (Mark 2:27, NKJV).

God created the Sabbath as the final act of the Creation week. It has been said that on the seventh day, God not only rested, but He created rest as an integral part of the way that the world was to be. The Sabbath was a demonstration of how we were created to interact with God and with each other.

So, it is hardly surprising to find the Sabbath, as one of the commandments in God’s plan for His people, appearing early on in the establishment of the new Israelite nation. It was to have a pivotal role in the life of the Hebrews.

Often when we talk about the Sabbath, the conversation quickly moves to how to keep it. What are the things that we should not do, and the like? However important these questions are, we need to understand the integral role that the Sabbath was designed to play in the world and in the lives of God’s people as a symbol of God’s grace and provision.

As Jesus said, the seventh-day Sabbath was created for all humanity. When we truly “remember the Sabbath day”, it will change us every day of the week, and—as Jesus demonstrated—it can be a means of blessing others, as well.

Study this week’s lesson to prepare for Sabbath, July 20.

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The question has been asked, “What is the difference between the spirit of the law and the letter of the law?” To me, it all comes down to motivation.

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When I stop at a red light to avoid getting a ticket, I am only obeying the letter of the law. Would I go ahead and run the red light and risk hurting someone if there was no risk of paying a fine? If so, then that doesn’t really make me an obedient person. It only makes me  afraid of getting fined.

If I keep from running a red light because I don’t want to hit and hurt someone, then I am now obeying the spirit of the law, which is “others first” or “consideration for others.” 

Here is one example of how the pharisees were looking at the letter of the law, while Jesus was looking at the spirit of the law. 

At about that time Jesus was walking through some grainfields on the Sabbath. His disciples were hungry, so they began breaking off some heads of grain and eating them.  But some Pharisees saw them do it and protested, “Look, your disciples are breaking the law by harvesting grain on the Sabbath.”  Jesus said to them, “Haven’t you read in the Scriptures what David did when he and his companions were hungry?  He went into the house of God, and he and his companions broke the law by eating the sacred loaves of bread that only the priests are allowed to eat.  And haven’t you read in the law of Moses that the priests on duty in the Temple may work on the Sabbath?  I tell you, there is one here who is even greater than the Temple!  But you would not have condemned my innocent disciples if you knew the meaning of this Scripture: ‘I want you to show mercy, not offer sacrifices.’[ For the Son of Man is Lord, even over the Sabbath!” Matthew 12:1-8 NLT

First of all, I think the Pharisees were greatly exaggerating by calling taking a few heads of grain “harvesting”! Today some Sabbath keepers will not flip a light switch to avoid “starting a fire” on the Sabbath. But I do not think God was referring to light switches when He said, “don’t start a fire on the Sabbath.”  See Exodus 35:3. back then a lot more work was involved in starting a fire than today. There is also a lot more involved in harvesting, than taking a few heads of grain. Now if you disagree with me, obviously that is fine. We all have our own convictions when it comes to these matters. For example, I do not eat out on the Sabbath because I do not want anyone to work for me on Sabbath (Exodus 20:10), and I do not want to buy and sell on Sabbath (Nehemiah 13:15-18).  Some of my Sabbath-keeping friends do not see it that way, and do not consider the cooks or waitresses as their servants, and they consider Nehemiah was referring to a lot more work in loading and unloading food, than just serving it. Fine. Each to his or her own. We must all be convicted ourselves, but the motivation should always remain the same, which is love and consideration for God and others. 

Second, Jesus refers to David eating the bread that was only for priests when he and his men were hungry. When you consider the fact that the law of God is love, then you can see how mercy here would be a higher priority than the letter of the law. Another example is in the story of the Good Samaritan. Many wonder if the priest and Levi thought the hurt man might be dead. If so they were not to touch him by law (See Leviticus 21:1-3 and Numbers 19:11-122). But even so, mercy always takes priority over the letter of the law. The law is love. If we put the letter of the law above love then we have just defeated the whole purpose of the law which is love. 

Paul explains what it means to keep the Spirit of the law, which is love.

If you love your neighbor, you will fulfill the requirements of God’s law. For the commandments say, “You must not commit adultery. You must not murder. You must not steal. You must not covet.” These—and other such commandments—are summed up in this one commandment: “Love your neighbor as yourself.” Love does no wrong to others, so love fulfills the requirements of God’s law. Romans 13:8-10 NLT

Love does not do away with the commandments. It is because we love God and others that we keep the commandments. I can’t say I love my neighbor if I lie about her and steal from her. Love fulfills the Spirit of the law, which is love and consideration for God and others, while a sense of self preservation and selfishness fulfills only the letter of the law. 

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By Wilson Measapogu

Indian villagers faced constant trouble from an intruding tiger.

The wild animal crept by night into Gudem Madhavaram, a remote village with no electricity on a mountainside in India’s Andhra Pradesh state.

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The villagers—dependent upon goats, cows, and bulls to produce milk and cultivate crops for their rich landowners—watched in despair as their precious animals were devoured one by one. They prayed to their gods for protection, but nothing happened.

One day, a tall white man with a crooked stick arrived on horseback. He spoke the local Telugu language, and the villagers stared at his crooked stick. When the stick coughed, animals went to sleep. Permanently.

The villagers learned that the man was an American named Dr. Theodore R. Flaiz. He had opened a small hospital in Nuzvid, 30 miles (50 kilometers) away from the village, and a training school for workers in Narsapurm, 110 miles (180 kilometers) away. When he wanted to rest from his work, he hunted for wild boar on their mountain. He donated the game to the villagers.

On Saturdays, he sat in the shade of a village tree, removed his coat, and sang songs. When the villagers asked what he was singing, he explained that he was worshiping the Creator God.

“We want to see the Creator God”, the villagers said.

The white man opened a black book and read aloud about the Creator God.

As the tiger problem grew, the villager elders won a promise from the white man to help. They tied a goat to tree trunk in the village center. In the branches, they built a platform where the white man could sleep. That night, they tied a rope to his leg and retreated to their huts to keep watch.

In the darkness of night, a large tiger approached. The watching villagers jerked the string, waking up the white man. He caused his crooked stick to cough. The tiger, however, was only wounded, and fled. Later, the tiger returned, was shot, and fled again. After several attempts, the tiger was shot dead.

After that, the friendship between Dr. Flaiz and the villagers grew greatly, and a small Seventh-day Adventist congregation was established. One of the first converts—a young man who had helped tie the goat to the tree and kept watch at night—was Sundar Rao, my father. He was baptized in 1955.

Today, Gudem Madhavaram is an Adventist village. It has produced 40 pastors and Bible workers, and many educators and health professionals. On Saturdays, the whole village comes to a halt to worship the Creator God.

Wilson Measapogu, left, is executive secretary of the Seventh-day Adventist Church’s Southern Asia Division, whose territory includes India. Dr. Theodore R. Flaiz was a medical missionary who headed the Adventist world church’s medical work from 1947 until his retirement in 1966. He died in 1977 at the age of 80.

Produced by the General Conference Office of Adventist Mission. Find more mission stories at adventistmission[dot]org

All Rights Reserved. No part of the Adult Sabbath School Bible Study Guide may be edited, altered, modified, adapted, translated, reproduced, or published by any person or entity without prior written authorization from the General Conference of Seventh-day Adventists.

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