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Lev_23:1-3
"And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, The set feasts of the Lord, which ye shall proclaim to be holy convocations, even these are My set feasts. Six days shall work be done: but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work: it is a sabbath unto the Lord in all your dwellings."
The first verse of this chapter announces the purpose of the section as not to give a complete calendar of sacred times or of seasons of worship, -for the new moons and the sabbatic year and the jubilee are not mentioned, - but to enumerate such sacred times as are to be kept as "holy convocations." The reference in this phrase cannot be to an assembling of the people at the central sanctuary which is elsewhere ordered {Exo_34:23} only for the three feasts of passover, weeks, and atonement; but rather, doubtless, to local gatherings for purposes of worship, such as, at a later day, took form in the institution of the synagogues.
The enumeration of these "set times" begins with the Sabbath (Lev_23:3), as was natural; for, as we have seen, the whole series of sacred times was sabbatic in character. The sanctity of the day is emphasised in the strongest terms, as a shabbath shabbathon, a "sabbath of sabbatism,"-a sabbath of solemn rest, as it is rendered by the Revisers. While on some other sacred seasons the usual occupations of the household were permitted, on the Sabbath "no manner of work" was to be done; not even was it lawful to gather wood or to light a fire.
For this sanctity of the Sabbath two reasons are elsewhere given. The first of these, which is assigned in the fourth commandment, makes it a memorial of the rest of God, when having created man in Eden, He saw His work which He had finished, that it was very good, and rested from all His work. As created, man was participant in this rest of God. He was indeed to work in tilling the garden in which he had been placed; but from such labour as involves unremunerative toil and exhaustion he was exempt. But this sabbatic rest of the creation was interrupted by sin; God’s work, which He had declared "good," was marred; man fell into a condition of wearying toil and unrest of body and soul, and with him the whole creation also was "subjected to vanity". {Gen_3:17-18 Rom_8:20} But in this state of things the God of love could not rest; it thus involved for Him a work of new creation, which should have for its object the complete restoration, both as regards man and nature, of that sabbatic state of things on earth which had been broken up by sin. And thus it came to pass that the weekly Sabbath looked not only backward, but forward; and spoke not only of the rest that was, but of the great sabbatism of the future, to be brought in through a promised redemption. Hence, as a second reason for the observance of the Sabbath, it is said {Exo_31:13} to be a sign between God and Israel through all their generations, that they might know that He was Jehovah which sanctified them, i.e., who had set them apart for deliverance from the curse, that through them the world might be saved.
These are thus the two sabbatic ideas; rest and redemption. They everywhere appear, in one form or another, in all this sabbatic series of sacred times. Some of them emphasise one phase of the rest and redemption, and some another; the weekly Sabbath, as the unit of the series, presents both. For in Deuteronomy {Deu_5:15} Israel was commanded to keep the Sabbath in commemoration of the exodus, as the time when God undertook to bring them into His rest; a rest of which the beginning and the pledge was their deliverance from Egyptian bondage; a rest brought in through a redemption.