The Sabbath: An Appointed Time of Messiah
Part Two: Messiah's Sabbath Rest
by Ed Nelson
What may be lost to many is the connection of Yeshua (Jesus) as our “sitting place” and its reference to the action we take in our Sabbath rest. What the New Covenant teaches is that we have entered into our Sabbath rest (shabbath shabbathon) through faith in the Messiah Yeshua, resting from our works. We now “sit,” i.e., “rest” ourselves in the heavenly places in Messiah Yeshua.
The Sabbath was made for man’s rest in Messiah. We gain insight, and hopefully revelation of the Word of God, by recalling that the seventh day is highly important for our having a better understanding and relationship with the LORD. As we’ve learned, the number seven as related to the Sabbath has to do with teaching us something not only about God, but ourselves, not only about ourselves, but about God.
Man needs rest. We are physically and emotionally wired for the Sabbath day. One third of each day every day is intended for rest where we lie down and sleep. The Lord made us this way. Without adequate sleep we become neurotic. One seventh of each week we are wired for cessation from productivity, one third to be spent lying down in sleep as we do each day and the other two-thirds at rest where our primary daily activities cease. As mortals, we spend ourselves into weariness and exhaustion if we do not observe our human nature’s requirements for adequate rest and sleep to renew our minds and strength.
Why did the LORD make us this way? Why do we lose our strength when “we stand,” when we are not “sitting down” or “lying down” at rest? Failure to observe these natural cycles of renewal and restoration will leave us fatigued, sickly and neurotic. We become difficult to ourselves and others. Why do we gain strength when we are “sitting down” or “lying down” at rest? Why is our power renewed at such times? What did the LORD have in mind when he made us rest dependent?
We learn that in our rest-dependency that we are incomplete in ourselves. We discover that we are not self-sustainable for life and positive attitude without it. We fall short, like the number six in Hebrew indicates the number of man for incompleteness, inadequacy and corruption. We cannot bring about our well-being in our own strength. Nor can we bring forth our own cleanness and wholeness by our own merits or works. Work saps our strength and drains our physical and emotional reserves. We may try to bring about our reform, a fresh start or rebirth through our works, but all efforts gloomily fail to achieve this goal. Our most noble efforts and resolve collapses on the dust pile of human strivings.
Our works are insufficient for the task of personal transformation. Work tires us out. The nature of work is that we spend our strength and power in exchange for an equivalency in food, clothing, shelter and other necessities as well as for our pleasures. This barter exchange between our strength expended, i.e., work, and our gains from it, i.e., income and benefits, is an exchange of our physical, mental and emotional strength for something temporal. What we exchange our “standing times” for gives us a measure of power and influence in the temporal gains of money and properties. How temporal it is, too! It is spent as soon as we release it. Our energy spent in work is “balled up” or compacted into our gained resources as a result of work. Our strength from “standing” is depleted in the exchange. It can be wasted, lost or spent without return. Such is life.
Understanding our need for the Sabbath helps us understand better the terrible condition slavery imposes on souls and why it is untenable for human beings. Not only is it loss of freedom and demeaning of dignity, it is work exchanged without comparable personal compensation for strength expended. Slaves are lives spent by masters for an unjust return on their strength expended. It is theft of life, freedom and work. Freedom is the cry of slaves. Why? They yearn to work with a fair, personal return on their energy expended and, at the same time, to have times for adequate rest as the LORD made us to enjoy the Sabbath. And they want to do this by choice, not by forced labor.
Slavery is a good example of lives spent without a personal return on labor. Under the best of times when most people in the world are free to spend their “standing times” in labor or pleasure as they choose, the truth remains—work is an exchange of physical, mental and emotional strength for spending power. Work, money and properties are temporal powers that must be continually renewed.
The Sabbath reminds us to cease from our works for Messiah’s works. When we live our lives as dependent on our works to sustain life, we think of ourselves as the center of the world based on our temporal gains. This is an aimless and empty path of self-defeat. Or we give up on our works to save and sustain us, and the self-centeredness they bring, and enter into the higher, superior divine rest of “sitting down” in the risen Messiah by participating in his eternal life that daily renews us. In other words, we cease from our works and self-dependency for his works and sovereignty over our lives. It is the very opposite of slavery. The Messiah gives us the full benefit of his works in our undeserved and unqualified state. We cannot merit or work for his benefits of salvation from ourselves and our sins. Our works are depleted of their illusionary promise of self-salvation. Messiah’s works of redemption are exchanged in the place of our works. We turn from faith in ourselves and others to faith in Him and in his enduring, renewing works that save us from strength depletion and loss.
The writer of Hebrew adds: “Therefore God again set a certain day calling it Today” (Hebrews 4:7), offering a new opportunity for Israel to enter the Sabbath rest, the shabbath shabbathon. He wrote:
There remains, then, a Sabbath rest [shabbath shabbathon]
for the people of God. For anyone who enters God’s rest also
rests from his own work, just as God did from his. Let us,
therefore, make every effort to enter that rest so that no one will
fall by following their example of disobedience (4:9-11).
The Sabbath rest, or shabbath shabbathon, is “Today.” The writer of Hebrews tells his Jewish audience of believers in Messiah that Sabbath observance for Sabbath observance sake leads to failure. What matters is entering permanently into the Sabbath rest—the shabbath shabbathon through faith in the Lord Yeshua (Jesus). This is the purpose for which the Sabbath day was intended—to point to the Messiah and the rest—the only true rest—that is available through faith in Him.
Today is the day we participate in the divine nature of the Messiah. When we receive the Lord Yeshua by faith in Him, we enter into the seventh day of God’s plan for us, a spiritual day that separates us from our works, the six days of our past where we depended on our performance.
The Apostle Peter summarized well the fullness of the Sabbath rest we have in the Messiah:
His divine power has given us everything we need for life and
godliness through our experiential knowledge of him who called
us by his own glory and goodness. Through these he has given us
his very great and precious promises so that through them you
may participate in the divine nature and escape the corruption in
the world caused by evil desires (2 Peter 1:3).
Corruption in the world caused by evil desires is a sixth day experience, the common experience of man. Participation in the divine nature of the Messiah is the fullness of the Sabbath experience, a Today experience of fully resting in Him.
When the writer of Hebrews used the word “Today,” he showed that we do not leave the shabbath shabbathon (Sabbath rest) to begin another work week tomorrow. Instead, we sit in the heavenly realm in Messiah Yeshua now—and all our tomorrows without self-dependency on our performance and achievements.
The Sabbath was a sign of the Mosaic Covenant. Every covenant God makes has a sign with it to recall the terms of each covenant. The Noahic Covenant the LORD made with Noah had the rainbow as its sign. The LORD said to Noah:
This is the sign of the covenant I am making between me and
you and every living creature with you, a covenant for all
generations to come: I have set my rainbow in the clouds, and it
will be a sign of the covenant between me and the earth”
(Genesis 9:12-12).
The sign of the covenant God made with Abraham was circumcision of males. In Genesis 17:11 the LORD said: “You are to undergo circumcision, and it will be the sign of the covenant between me and you.”
The sign of the covenant the LORD made with Moses at Mt. Sinai was the Sabbath. We read in Exodus 31:12-12 the words the LORD gave Moses for Israel:
Then the LORD said to Moses, “Say to the Israelites, ‘You must
observe my Sabbaths. This will be a sign between me and you for
the generations to come, so you may know that I am the LORD,
who makes you holy.’”
In verses 16-17, the LORD reaffirmed the purpose of the Sabbath for Israel was to be a sign of the Mosaic Covenant:
So the sons of Israel shall observe the sabbath, to celebrate the
sabbath throughout their generations as a perpetual covenant. It is
a sign between me and the sons of Israel forever. For in six days
the LORD made heaven and earth, but on the seventh day he sat
down [shavath] and was refreshed.
Because the Sabbath day was a sign of the Mosaic covenant, supremely represented in the Torah, we find that historically when one spoke of Sabbath observance the higher intention was to speak inclusively of Torah observance.
The covenant the LORD made with David had a sign, namely a stone house that spoke of the eternal house and kingdom promised by the LORD to David. The stone house is the Temple to be built by his son Solomon. But the eternal house of David will be built by the Son of David who is the Messiah.
We find the story in 2 Samuel 7 and 1 Chronicles 17:1-15. In 2 Samuel we read:
The LORD declares to you that the LORD himself will establish
a house for you: When your days are over and you rest with your
fathers, I will raise up your offspring to succeed you, who will
come from you own body, and I will establish his kingdom. He
is the one who will build a house for my Name, and I
will establish the throne of his kingdom forever. I will be his
father, and he will be my son. . . Your house and your kingdom
will endure forever before me; your throne will be established
forever. (2 Samuel 7:12-14, 16)
The Prophet Jeremiah mentions a New Covenant, or more properly, a Renewed Covenant to come that was not yet made. In Jeremiah 31:31-34 we read:
“The time is coming,” declares the LORD, “when I will make a
new [renewed] covenant with the house of Israel and with the
house of Judah. It will not be like the covenant I made with
their forefathers when I took them by the hand to lead them out
of Egypt, because they broke my covenant, though I was a
husband to them,” declares the LORD.
“This is the covenant I will make with the house of Israel after
that time,” declares the LORD. “I will put my Torah in their minds
and write it on their hearts. I will be their God, and they will be my
people. No longer will a man teach his neighbor, or a man his
brother, saying, ‘Know the LORD,’ because they will all know me,
from the least of them to the greatest,” declares the LORD. “For I
will forgive their wickedness and will remember their sins no more.”
The Renewed Covenant is the covenant the Messiah makes when He comes, Jeremiah taught. The Abrahamic, Mosaic and Davidic covenants will be transformed into one covenant by virtue of their being filled up in the Messiah Yeshua, son of David.
Like the Abrahamic Covenant, faith and obedience will still be foundational for entry into the kingdom of God. Like the Mosaic Covenant, separation from the world will remain foundational, but now it will be internalized, written upon the hearts of God’s people. The Torah will no longer be represented by tablets of stone and manuscripts , but will be written in the fire of the Holy Spirit upon the hearts of believers. Like the Davidic Covenant, the Renewed Covenant will have a Temple, the people of God, and be kingdom-based and focused.
In 1 John 2:27 we read the consequences of this renewed covenant in the Messiah Jesus. The Holy Spirit that anointed Him anoints his disciples and teaches them who He is. John wrote:
As for you, the anointing you received from him remains in
you, and you do not need anyone to teach you. But as his
anointing teaches you about all things [to know the LORD]
and as that anointing is real, not counterfeit—just as it has
taught you, remain in him. (1 John 2:27)
The Sign of the Renewed Covenant: the Cup (Luke 22:14-20). The Renewed Covenant has a sign, but it is not found in the Old Covenant, or Old Testament. We read of it in Luke 22:14-20:
When the hour came, Jesus and his apostles reclined at the table. And he said to them, “I have eagerly desired to eat this Passover with you before I suffer. For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.”
After taking the cup, he gave thanks and said, “Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes.”
And he took bread, gave thanks and broke it, and gave it to them, saying, “This is my body given for you; you do this in remembrance of me.”
In the same way, after the supper he took the cup, saying, “This cup is the [sign of the] new covenant in my blood, which is poured out for you.”
The apostle Paul received the details of this instruction of the Lord from the other apostles. In his first letter to the Corinthians, he filled in more of the Lord’s conversation at the supper. He quotes Yeshua (Jesus), fully implicating the cup as the sign of the Renewed Covenant:
“For whenever you eat this bread and drink this cup, you
proclaim the Lord’s death until he comes.”
The cup signifies the renewed covenant, but its significance is not filled up yet like the others.
The transformation (or filling up) of the signs of the Old Testament covenants. With the Abrahamic Covenant, Mosaic Covenant and Davidic Covenant being filled up in Messiah Yeshua (Jesus) and, as a result, being transformed into the Renewed Covenant, we do well to see how the signs of these three covenants are transformed as well. Things do not remain the same as they were under the Torah.
The Abrahamic Covenant sign of circumcision of the flesh is filled up in the Messiah who now circumcises the heart. No longer is it obligatory for male circumcision to be done for evidence of faith in God. Circumcision of the heart is greater than that of the flesh. After all, we are not saved by a sign but by the reality that the sign testifies about—the Messiah as Savior.
The Mosaic Covenant sign of the Sabbath is filled up in the Messiah who declares He is the Sabbath rest, and, therefore, Today is the certain day that the writer of Hebrews announces as holy, no longer just one of seven days. Today is the day of Sabbath rest if one enters into it by faith in the Messiah.
Therefore, since the promise of entering his rest still stands, let us
be careful that none of you be found to have fallen short of it. For
we also had the gospel preached to us, just as they did; but the
message they heard was of no value to them, because those who
heard did not combine it with faith [other mss., because they
did not share in the faith of those who obeyed]. Now we who
have believed enter that rest, just as God has said,
“So I declared on oath in my anger,
‘They shall never enter my rest.’”
And yet his work has been finished since the creation of the
world. For somewhere he has spoken about the seventh day in
these words: “And on the seventh day God rested from all his
work.” And again in the passage above he says, “They shall never
enter my rest.”
It still remains that some will enter that rest, and those who
formerly had the gospel preached to them did not go in, because
of their disobedience. Therefore God again set a certain day, calling
it Today, when a long time ago he spoke through David, as was said
before:
“Today, if you hear his voice,
do not harden your hearts.”
For if Joshua had given them rest, God would not have spoken later
about another day. There remains, then, a Sabbath-rest for the people
of God; for anyone who enters God’s rest also rests from his own
work, just as God did from his. Let us, therefore, make every effort
to enter that rest, so than no one will fall by following their example
of disobedience. (Hebrew 4:1-11)
The Davidic covenant sign of the Temple of stone is filled up in the Messiah who makes all who have faith in Him a part of his holy Temple of flesh.
Do you not know that your body is a temple of the Holy Spirit, who
is in you, whom you received from God? You are not your own; you
were bought at a price. Therefore, honor God with your body.
(1 Corinthians 6:19-20).
The Perpetual Sabbath is filled up in “Messiah” The Sabbath is to be observed for perpetuity. Exodus 31:16 reads: “So the sons of Israel shall observe the sabbath, to celebrate the sabbath throughout their generations as a perpetual [‘olam] covenant.” It is not the Mosaic covenant in itself, of course, but is the sign of the Mosaic Covenant. They are interchangeable expressions—the sign (Sabbath) and the reality of the sign (Mosaic Covenant). To keep the Sabbath meant more than to observe one certain day per week, but to keep the whole Mosaic covenant that the LORD made with Israel, not just one part of the covenant.
How can this covenant of perpetuity be “made different” with the coming of the Messiah as spoken by the LORD to Jeremiah (cf. 31:31-34)? Can He renew it with the other covenants into one renewed covenant? Of course He can, and He did. Renewal does not mean the removal of perpetuity assigned to the Abrahamic, Mosaic and Davidic Covenants. Rather, it changes them from their patterns anticipating the Messiah to their fullness in the Person of Messiah.
Consider that the Davidic Covenant promised a Son of David who would live forever on his throne. Of course, we understand this means the Messiah, not Solomon or another king apart from the Messiah. In the same way, the Mosaic Covenant is kept forever in its renewal in the Renewed Covenant of the Messiah. The Messiah Yeshua (Jesus) filled it up in Himself including the sign, transforming it from the pattern of repeating, reoccurring Sabbath to a perpetual Sabbath that never ends. Only in Messiah can this sign be transformed from a repetitive, recycling Sabbath to a perpetual Sabbath.
Legitamacy of Different Views. Is it Torah or Messiah, Torah and Messiah, or Messiah the Living Torah? Each view, of course, has its own followers. In this same context, is it Sabbath or Messiah, Sabbath and Messiah, or Messiah the Living Sabbath Rest? Again, each view has its own following. If we choose “or,” one could say Messiah replaced Torah. This view does not seem to have substantial biblical support, but some believe the contrary. To choose “and” continues with the Torah patterns of the Messiah along with the acceptance of Yeshua as the Messiah. Some accept this approach for conscience sake. To choose the Messiah as the fullness of the Torah, hence, the fullness of the Sabbath, is to see Him as the Living Torah and, therefore, as the Living Sabbath in whom we live daily. This view appears to be that of the apostle Paul, and, if different, the writer of Hebrews.
Being Jewish, the apostle Paul understood the dilemma that these various views caused for the early Jewish believers in the Messiah. Paul demonstrated by his reasoning that we enter into the Renewed Covenant by being “in” the Messiah, i.e., we participate in Him as the Living Reality of Torah and not by the means of observance of a Torah “pattern” of behavior. Yet he urges respect and gratitude for the conscience of those who differ with him. Though he held that every day is holy in Messiah, thus, a perpetual Sabbath observance is daily “in” Messiah, he does not criticize those who hold to the Sabbath in the traditional pattern as being only one day of the week. Nor does he distance himself from them. Rather, he accepted them according to their persuasions of conscience. He wrote:
One man considers one day more holy than another. Another man
considers every day alike. Each one should be fully convinced in
his own mind. (Romans 14:5)
He summarizes with this poignant statement: “You, then, why do you judge your brother? … So, then, each of us will give an account of himself to God” (14:10, 12).
Reviewing Paul's teaching. Considering Paul’s view, the shabbath, the “sign” of the Torah, was filled up in the Messiah as is the whole of the Torah. In Him it was transformed from being a covenant sign of weekly observances to the life-changing reality of our entering into Messiah’s perpetual Sabbath rest [shabbath shabbathon], beginning with every day we live for the rest of our lives through eternity. The transformation of the sign was from a rest on one day of the week to an eternal, yet daily rest in Messiah that never ends. The Sabbath Rest is perpetually observed. The very essence of the transformed sign is for temporal life to be transformed into eternal life in Messiah Yeshua (Jesus). Paul, as he does in similar teachings, moves the believer to consider the movement from the outward observance to the inner, spiritual observance obtained by the indwelling presence of the Holy Spirit.
Considering the Messiah in the light of the Sabbath. Therefore, if we observe only one day a week as holy, or we observe every day as holy, in either case we should not rehearse the Sabbath as if it were unfulfilled. Instead, we live by faith in the Risen Messiah, our Sabbath Rest, in a transformed way. For some, only one day is accepted as holy. Others like Paul and the writer of Hebrews (perhaps one and the same author) see the Sabbath as being daily and not only weekly, as if life for believers were only one perpetual day—the seventh day. And certainly it is this, the writer of Hebrews teaches, for those who hear the gospel and combine it with faith (4:2-3).
In this light, we understand the Sabbath in a more comprehensive and living way that speaks to us the message of the Messiah as having sat down in glory, as having entered the complete rest in the heavenly realm at his Father’s right hand. Further, we understand that He invites us to sit down “in” Him forever, every day of our lives and for eternity, never rising again to our old works that were impotent to save us. In this respect, the Sabbath is “Today” as the writer of Hebrews explains (4:7).
In the Gospel of Luke, the writer quotes the words of Yeshua (Jesus) about his anticipation to become the Sabbath Rest when He would sit down at the right hand of God’s throne. He wrote: “And from now on the Son of Man will be seated at the right hand of the power of God” (Luke 22:69).
Mark 16:19 confirms this expectation of Yeshua: “So then, when the Lord Yeshua had spoken to them, he was received up into heaven, and sat down [yeshev, from yashav – “to sit down,” “to rest”] at the right hand of God.”
The apostle Paul weighed in on the Messiah becoming the fullness of the Sabbath rest in his letters to the Ephesians and Colossians. To the Ephesians he wrote of God who “raised him from the dead, and seated him [yoshivehu] at his right hand in the heavens” (1:20). To the Colossians he similarly wrote, but with encouragement for them to participate in the heavenly rest available now in the Lord Yeshua: “If then you have been raised up with Messiah, keep seeking the things above, where Messiah is seated [yoshev] at the right hand of God” (Colossians 3:1).
The writer of the Letter to the Hebrews similarly shows the fullness of the Sabbath being in Messiah. Notice how he emphasizes the strategic point that Yeshua (Jesus) sat down at the right hand of the throne of God: “When he had made purification of sins, he sat down [yeshev, from yashav – “to sit down,” “to rest”] at the right hand of the Majesty on high” (1:3). Again, in 10:12, he restates the fact of the Messiah being complete in the heavenly Sabbath shabbathon called “Today”: “And he, having offered one sacrifice for sins for all time, sat down [yeshev] at the right hand of God.”
Again, in 12:2 the writer of Hebrews drives his point. He admonishes us to fix “our eyes on Yeshua, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down [yeshev] at the right hand of the throne of God.”
In the Book of Revelation, the Lord Yeshua spoke to the chazzan, or “angel of the church” called Laodicea. He warned of the church’s lukewarmness. If repentance occurred and attitudes changed, the Lord assured: “He who overcomes, I will grant to him to sit down [sheveth] with me on my throne, as I also overcame and sat down [yeshev] with my Father on His throne” (3:21). The invitation remains open to those needing to repent today. Those who do, who turn to Messiah in faith, are granted entry into the living, permanent and perpetual Sabbath Rest of and in Messiah.
Note that the related words yashav, yeshev, yoshev, yoshivehu and sheveth—words from the same root word from which the word “Sabbath” is derived—keep reappearing in Bible passages about the Messiah. These are the same “sit down” words used in the Torah to describe the desired posture of the people of Israel when they properly observed the Sabbath. They were to sit down. All instances of instruction “to sit down,” or “to enter into rest,” anticipated the Messiah sitting down at Father’s right hand as the Living Sabbath and becoming our Sabbath Rest.
Sabbath observance, therefore, according to these several New Covenant (Testament) passages, has been transformed, not replaced, with the renewing of the Abrahamic, Mosaic and Davidic Covenants in Messiah Yeshua (Jesus) as the New Covenant. Because Yeshua is the Living Torah, we enter into “Messiah observance,” i.e., participating in the eternal life of the Messiah today as our Shabbath shabbathon. He is everything the Sabbath patterns from the beginning of time were intended to represent in its instructions about holy living. Holy living is resting in the Messiah.
Fulfillments in Messiah are remembered like anniversaries. The purpose of Sabbath observance before the coming of the Messiah was to point to Him in all the weekly recitals of this holy day. No one should have done less than fully observe the Sabbath with its biblical regulations. They taught us and guided us to the Messiah. These Sabbath observances rehearsed the complete rest that the Messiah would give his faithful people when He appeared. External patterns governed the day until then, each rule and practice anticipating his appearance.
Now Messiah has come, having risen from the dead, having ascended into heaven and having sat down at the right hand of Father’s throne. External patterns and regulations, once essential to weekly Sabbath observance, are fulfilled in Him daily. These patterns should no longer be the intended pursuit of our Sabbath observance. Rather, if we observe the weekly Sabbath of Jewish tradition, we do so in remembrance of the Messiah’s fulfillment of the Sabbath. The patterns of the weekly Sabbath day and the special Sabbaths of the first four of seven “appointed times” (festivals) are fulfilled in Him, being transformed into his Person. While we should continue to learn from these patterns about the Messiah, the reality is not in the patterns at all but, rather, in the Messiah Himself. The apostle Paul wrote to the Colossians in this vein:
Therefore do not let anyone judge you by what you eat or drink,
or in respect to an appointed time [mo’ed], a New Moon celebration
or a Sabbath day. These are a shadow of the things that were to come.
The reality, however, is found in Messiah (Colossians 2:16-17).
What, then, do we do with the weekly Sabbath day? How do we attend to it? The answer is simple. We see Yeshua (Jesus) in every weekly Sabbath day by looking back in remembrance of his redemptive work. Observing them remind us of what the Messiah did for us. We recall the Lord Yeshua as being the fullness of every Sabbath. We celebrate the weekly Sabbath day as we would a wedding anniversary. We concentrate on faithfulness at wedding anniversaries, and so we do with our remembering the Sabbath day.
Every Sabbath day reminds us that we should look to and participate now in the Messiah as being our Sabbath Rest (Shabbath shabbathon). We understand ourselves as having entered into the Sabbath Rest through faith in Him. Every other day of the week is a time extension of the one, abiding Sabbath Rest.
Whether one sees only one day as holy per week, or every day as holy in the Messiah, in every moment of our lives we should participate in the Messiah and the Sabbath Rest He is for us.
Having entered into the Sabbath Rest, having put our complete trust in the Messiah, we no longer reckon days as in former times. We do not retreat from our Sabbath Rest, the Messiah, back to our old “work days” of self-dependency simply because a day of the calendar week changes. By faith in Him we remain under the promised One Day only—the Sabbath of “Today.” Our work days are finished in Him. They are done. Our works cannot save us. Every day of the calendar week we remember and participate in the living Sabbath Rest (Shabbath shabbathon) when we, by faith, observe and participate in the life of the Messiah. He is the Living Sabbath Rest of perpetual observance “Today” and forever.
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