The Third Commandment

Holyday (Feiertag) is so named from the Hebrew word Sabbath, which properly means to rest (feiern), to abstain from labor. Hence we are accustomed to say in German, "Feierabend machen"; that is, cease working, or keep an "evening rest," or keep the evening holy (sanctify the Sabbath). In the Old Testament, God set apart the seventh day and appointed it for rest, commanding it to be kept holy above all other days. In point of outward observance, the commandment was given only to the Jews. They were required to cease from hard labor and to rest. Both man and beast were to recuperate that they might not be weakened by unremitting toil. But the Jews later interpreted the commandment too strictly, and grossly misused it; they slandered Christ and suffered him not to do what they themselves were in the habit of doing on the Sabbath day, as we read in the Gospel, Mt 12, 2ff; Lk 13, 10ff. Just as if the command could be fulfilled by refraining from manual labor of any kind. This was not its meaning, but, as we shall hear, it meant that we should sanctify the Sabbath, the day of rest.

Therefore, this commandment, in its literal, coarse (groben) meaning, is not for us Christians now. It is wholly an external matter, like the other ordinances of the Old Testament, which were bound to particular customs, persons, times, and places, from all which we are now set free through Christ. But to give to the uninformed a Christian interpretation of what God requires of us in this commandment, we remind them that we keep holydays not for the sake of intelligent and learned Christians; for they have no need of it. We keep them, first, for the sake of bodily necessity. Nature teaches and demands that the mass of the people—servants and mechanics, who the whole week attend to their work and trades—retire for a day of rest and recreation. And then, especially, do we keep holydays that people may have time and opportunity to worship with the congregation, which otherwise they could not do. Also, that they may assemble in meetings to hear and discuss God's Word and appropriately praise him with song and prayer.

But these concerns, I say, are not so bound up with a particular time as they were among the Jews, when it had to be precisely this or that day, for one day in itself is no better than another, and worship should, indeed, be observed daily. But since the mass of people cannot attend to it daily, one day a week at least must be set apart for the purpose. Sunday was appointed for it in olden times, and we should not change the day. The Sabbath should be uniformly observed as to the day and so no disorder be caused by unnecessary innovations. The plain meaning of this commandment is that, since man naturally celebrates festival days, the celebrations be so arranged that he learn God's Word. Hence, the true office of these days is the office of the ministry of the Word, for the sake of the youth and the poor multitude. However, our celebration should not be so narrow as to forbid incidental and unavoidable work.

Accordingly, when one asks, What mean the words, "Thou shalt sanctify the rest-day?" answer: "To sanctify the rest-day means the same as to keep it holy." What then does it mean, "to keep holy"? Nothing more than to be occupied with holy words, holy works and life. The day in itself needs no sanctification, for it was created holy (sanctified at the beginning of creation). But God desires it to be holy to you. As far as you are concerned, it will be holy or unholy according as you spend it in doing holy or unholy deeds. How, then, is the day kept holy? Not by sitting behind the stove and avoiding manual labor, nor by decking ourselves with garlands and putting on our best clothes; but, as has been said, by studying God's Word and putting it into practice.

And, indeed, we as Christians ought to consider all days holy and be occupied only with holy things, that is, with daily meditation on God's Word, carrying it in our hearts and upon our lips. But since all, as has been said, have not constant leisure, we must set apart several hours a week for the young and at least a day each week for the multitude. And that time is to be used only for such purpose; especially for the study of the Ten Commandments, the Creed and the Lord's Prayer. Thus may we regulate our whole lives and characters according to God's Word. Now, wherever this practice is in force, the holyday is truly kept. Where this is not done it cannot be called a Christian rest-day. For those who are not Christians can easily keep holidays and be idle, just as do the whole swarm of our ecclesiasts, who stand daily in the churches, singing and ringing, but keep no holyday; because they neither preach nor practice God's Word, but teach and live contrary to it.

The Word of God is the holy of holies, yea, the only holy thing we Christians know and have. Although we were to gather in a heap the bones or the holy and consecrated garments of all the saints, they could not help us; for they all are lifeless things that can sanctify no one. God's Word, however, is the treasure that sanctifies everything. By it all the saints themselves were sanctified. Now, whatever be the hour when God's Word is taught or preached, when it is heard, read or called to mind, then the person, day and work are thereby sanctified; not because of any outward work, but because of the Word, which sanctifies us all. Hence, I constantly repeat that our whole lives and works must be guided by God's Word if they are to be pleasing to God or be called holy. Where they are so guided, this commandment exerts its power and is fulfilled. On the contrary, all being and doing which have not their source in God's Word, are before God unholy, shine and glitter as they may; even if they be altogether covered with relics, as are the humanly devised spiritual orders, which know not God's Word, but seek holiness in their own works.

Therefore, observe that the power and strength of this commandment consist not in the resting, but in the sanctifying, and that this day has its own particular holy work. Other labor and employment are not properly called holy unless the doer is himself first holy, but here a work must be performed which makes the doer holy; such a thing occurs, as we have heard, only through God's Word. Places, times, individuals and all the appointments of worship have been instituted and ordered that God's Word may exert its power publicly.

Now, since so much depends upon God's Word that no rest day can be sanctified without it, we should remember that God will insist upon a strict observance of this commandment and will punish all who despise his Word, who refuse to hear and learn it, especially at the times appointed. Therefore, not only they sin against this commandment who grossly misuse and profane the rest-day, as those do who on account of their avarice or frivolity have ceased to hear God's Word, or who lie around in taverns, full and stupid like swine; but also that other large class sin who listen to God's Word as to idle talk, only as a matter of habit going into the church and out again, and at the end of the year know as little of that Word as at the beginning. Hitherto the opinion has prevailed that the rest-day was sanctified in the right sense if a person heard the reading of a mass or the Gospel of the day; and God's Word was neither inquired about nor taught.

Now, while we have God's Word we still do not correct these misuses of the rest-day. We allow continual preaching to us and admonishing, but we hear it without serious concern. But remember that it is not only a matter of hearing the Word; it must also be learned and retained. Think not that it is an optional matter with you or one of no great importance, but that it is the command of God, who will require an account of you as to how you have heard and learned and honored his Word.

In like manner are to be reproved those fastidious spirits who, when they have heard a sermon or two, are satisfied and tired, as if sufficient knowledge has been acquired and a teacher is no longer needed. Just that is the sin which hitherto has been reckoned among mortal sins and which is called "akidia," that is indolence and disgust; a malignant, dangerous plague, with which Satan charms and deceives many hearts that he may get them into his power and once more deprive them of the Word by stealth.

Let me assure you that although you may know the Word quite well yourself and have already mastered everything, yet you are daily under the dominion of Satan's kingdom, who neither day nor night relaxes his effort to steal unawares upon you (Rev. 12, 10; 1 Pet 5, 8), in order to kindle in your heart unbelief and evil thoughts against all these commandments. Hence you must continually have God's Word in your heart, upon your lips and in your ears. Where the heart is unoccupied and the Word does not sound, Satan breaks in and has done the damage before we are aware. On the other hand, the Word possesses such power wherever seriously considered, heeded, and put into practice, that it never remains barren of fruit. It always awakens new thoughts, new pleasures and devotions, and cleanses the heart and its meditations. These are not inert or dead words, but active and living, and although no other interest or need impel us to the Word, yet everyone should be induced to use it by the fact that thereby Satan is put to flight and hunted down. Besides, thereby is this commandment fulfilled, occupation with the Word being more pleasing to God than all glittering, hypocritical works.