carmichael – Carmichael Ministries

The Ten: A Holy Time-Out – Understanding the Sabbath in Our Lives

Introduction

In our fast-paced, ever-demanding world, the concept of rest seems almost foreign. The pressure to always be productive, to achieve more, and to keep pushing forward often leaves us exhausted, burnt out, and spiritually depleted. However, Scripture presents a different rhythm—one of work and rest. The Sabbath, a divinely instituted time-out, stands as a command, a gift, and a necessity for believers.

In The Ten: A Holy Time-Out, Dr. John Carmichael explores the importance of the Sabbath, its biblical foundation, and its practical application in our lives today. Through a thorough study of Exodus 20:8-11, alongside other scriptural references, this blog will delve into why the Sabbath is essential, how we should observe it, and what it means for our spiritual and physical well-being.

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I. What Is the Sabbath?

The Sabbath is not just an Old Testament ritual or a suggestion for those who feel overwhelmed—it is a command given by God. The word “Sabbath” means “rest,” and it is deeply rooted in God’s own example during Creation.

1. A Divine Command

God commanded His people to “remember the Sabbath day, to keep it holy” (Exodus 20:8). This was not an optional practice but an integral part of their covenant with Him. By keeping it holy—setting it apart for divine purposes—believers demonstrate obedience and trust in God.

2. A Gift from God

Jesus reinforced this principle when He said, “The Sabbath was made for man, and not man for the Sabbath” (Mark 2:27). This statement highlights that the Sabbath was designed as a blessing, not a burden. It is God’s provision for rest, renewal, and worship.

3. A Day of Worship, Mercy, and Rest

The Sabbath serves multiple purposes:

Worship – It is a day dedicated to glorifying God, assembling with fellow believers, and growing spiritually.

Mercy – Jesus performed numerous miracles on the Sabbath, emphasizing that acts of kindness and healing are aligned with its purpose.

Rest – A time to pause from work, reflecting on God’s goodness and allowing physical and mental restoration.

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II. How Should We Observe the Sabbath?

Observing the Sabbath involves more than merely taking a break from work. It is a practice that encompasses work, worship, rest, and trust.

1. First, We Must Work

Before we can truly appreciate rest, we must understand the value of work. The Bible emphasizes the importance of labor:

“Six days you shall labor and do all your work” (Exodus 20:9).

“The Lord God took the man and put him into the garden of Eden to cultivate it and keep it” (Genesis 2:15).

“If anyone is not willing to work, then he is not to eat, either” (2 Thessalonians 3:10).

Sabbath observance does not negate the necessity of hard work. Instead, it creates a sacred rhythm: work diligently for six days and set aside one day to focus on God and renewal.

2. Second, We Must Worship

The Sabbath belongs to God. Leviticus 23:3 refers to it as “a holy convocation,” signifying a time of gathering and worship. Jesus Himself honored the Sabbath by attending the synagogue (Luke 4:16).

The New Testament encourages believers not to neglect assembling together (Hebrews 10:23-25). Worshiping as a community strengthens faith, fosters accountability, and glorifies God.

3. Third, We Must Rest

Rest is an essential component of the Sabbath. Exodus 20:10 states, “In it you shall not do any work.” This command extends beyond personal rest to include family, employees, and even animals, emphasizing a universal principle of renewal.

Thomas Watson, a Puritan theologian, once said, “To do servile work on the Sabbath shows an irreligious heart, and greatly offends God.” Resting is not laziness; it is obedience. Jesus Himself modeled rest (Mark 4:38), reminding us that physical and spiritual restoration are necessary.

Resting on the Sabbath:

Restores our bodies – Allowing time for recuperation improves physical health.

Renews our minds – Stepping away from work provides mental clarity.

Refreshes our spirits – Spending time in prayer, worship, and reflection draws us closer to God.

4. Fourth, We Must Trust God

One of the greatest challenges in observing the Sabbath is trusting God to sustain us. Ceasing work for a day may seem impractical, but it is an act of faith. By prioritizing worship and rest, we declare that God is our provider.

Jesus performed seven miracles on the Sabbath, demonstrating God’s power and provision:

1. Healing Simon Peter’s mother-in-law.

2. Healing a man with a withered hand.

3. Healing a man born blind.

4. Healing a crippled woman.

5. Healing a man with dropsy.

6. Healing a lame man by the pool of Bethesda.

7. Delivering a demon-possessed man.

Observing the Sabbath creates space for God to work miracles in our lives. It is an opportunity to pause, surrender our worries, and receive His blessings.

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III. Why Should We Observe the Sabbath?

The Sabbath is more than a day of rest; it carries profound theological significance.

1. Reflecting God’s Example

Genesis 2:2-3 states, “By the seventh day God completed His work which He had done, and He rested on the seventh day.” God, who does not grow weary, chose to rest. This established a divine pattern for His creation.

Just as work is good because God works, rest is good because God rests. Observing the Sabbath aligns us with His design.

2. Remembering Redemption

Deuteronomy 5:15 connects the Sabbath to Israel’s deliverance from slavery: “You shall remember that you were a slave in the land of Egypt, and the Lord your God brought you out.”

For Christians, this points to our ultimate redemption through Jesus Christ. Hebrews 4:9-10 speaks of a “Sabbath rest for the people of God,” reminding us that our eternal rest is in Christ.

3. Honoring the Lord’s Day

The early church transitioned from a Saturday Sabbath to Sunday worship, known as “The Lord’s Day.” This shift commemorated Jesus’ resurrection (John 20:19; Acts 20:7; 1 Corinthians 16:2).

Although the specific day may differ, the principle remains: setting apart time for worship and rest. Throughout history, various Christian traditions, including daily Mass in Catholicism and midweek services in Protestantism, have upheld this practice.

4. Finding Rest in Christ

While Sabbath-keeping is a discipline, it does not save us. True rest is found in Jesus. Matthew 11:28 records His invitation: “Come to Me, all who are weary and heavy-laden, and I will give you rest.”

Taking a Sabbath is a reminder of this greater truth. As we pause from our labor, we remember that Christ has already accomplished the greatest work—our salvation.

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Conclusion

God established the Sabbath as a time of rest, worship, and renewal. In a culture that glorifies busyness, reclaiming this practice is an act of faith and obedience. By observing the Sabbath, we align ourselves with God’s design, honor His command, and experience His provision.

As The Ten: A Holy Time-Out reminds us, setting aside time for worship and rest is not about legalism—it is about relationship. Whether on Saturday, Sunday, or another designated day, the principle remains: pause, reflect, and trust in the Lord.

The Sabbath is a gift. Will you accept it?

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Brand, Chad Owen ed. “Perspectives on Spirit Baptism: Five Views.” Nashville, TN: Broadman & Holman, 2004. ISBN-13:97808542594

The colloquial statement, “The devil is in the details,” ironically applies to Spirit baptism. In general, the idea of Spirit baptism is agreed upon by Reformed, Pentecostal, Charismatic, Wesleyan, and Catholic faith traditions. It is in the details that these faith traditions have different points of view. The following is a reflection on Chad Brand’s book on these five faith traditions views of Spirit baptism and answering eight specific questions. This reflection closes with the authors’ views of Spirit baptism.

What is the essence of Spirit Baptism?

Stanley Horton states the nature of Spirit baptism as the first sentence of his perspective. He writes that Pentecostals have viewed “Spirit baptism ‘as the coming of God’s Spirit into a believer’s life in a very focused way.'” (50). He views Spirit baptism as an outwardly perceptible and inwardly personal experience. (51) His view is undoubtedly seen faithfully through Scripture, yet he vividly paints Spirit baptism with colors of experiential stories and anecdotes. He bids the reader not to reject the Pentecostal view because it speaks of experience. He recounts the beginnings of Classical Pentecostalism as being sourced with a study of Scripture and fervent prayer that resulted in an experience. (52) He points out that Spirit baptism produces a zeal for evangelism, empowerment for miracles, a desire for holiness, and a hunger for the Scriptures, along with the opening of the mind to understand what the Scriptures say.

Pentecostal For the Most Part

Horton and I agree. Before reading this book, I would have thought that I was more Charismatic and less Pentecostal. From the perspectives presented in this book, I found that I am almost straight down the line Pentecostal. The idea of Spirit baptism being a subsequent act of the Holy Spirit in a person’s life that speaking in tongues is the initial evidence (with one variation), and its purpose in evangelism are all fundamental to me.

The idea of the subsequence is what separates most of the views of this book. The Pentecostal belief that Spirit baptism is a subsequent act of the Holy Spirit resonates with me but theologically and experientially. From a theological point of view, the “Pentecost” in John 20 and the Pentecost in Acts 2 help sum Spirit baptism as a subsequent act. John was present when both scenes took place. For them to be varied, descriptions of the same event would require a very extensive imagination. The details surrounding these events show them to be two separate events. Jesus breathed on them in John 20:22. This was more than for showmanship or theatrics. The Resurrected Savior would not have time to play games. This, from my point of view, was a real occurrence, and there was a genuine receiving of the Holy Spirit that created a new birth in those disciples. Simply put, the disciples were born again in John 20:22 and empowered in Acts 2. I believe I was genuinely saved months before receiving Spirit baptism. My experience with God was a produced fruit in my life. The moment I received Spirit baptism was just as real and very separate from the conversion experience. Hart, I suppose, would call both of those experiences Spirit baptisms. My terminology would more closely align with Jesus’ words about a description of what happened when He said, “. . . you will be baptized with the Holy Spirit not many days from now.” If Spirit baptism is a coverall term, then I would imagine He would have added the word “again.”

The second major reason for aligning with Horton is his view on initial evidence of Spirit Baptism. Horton’s first point about the fact that the upper room disciples were not psychologically conditioned is well put. (68) That was how I experienced Spirit baptism. I had never heard of speaking in tongues when I was prayed with for the experience. When it happened, I was a little concerned the people around me thought I was out of my mind. I did not realize that is what they expected. Biblically, there are five accounts of Spirit baptisms in Acts. Three of the five accounts explicitly state that those involved spoke in tongues. Two of the five, Acts 9:17 (Apostle Paul) and Acts 8:17-18 (Simon saw something), strongly suggest tongues were possible.

The third major reason for aligning with Horton concerns the importance of Spirit baptism. Acts 1:8 reveals very sobering words concerning Spirit baptism. The upper room disciples needed the power to witness. This delay in the mission shows its importance. All that was necessary for the Gospel to be preached was in order, but Jesus knew they needed help to preach the Gospel. They were to wait for Spirit baptism to preach the Gospel adequately. The wait defines the weight of Spirit baptism.

These various authors of this book have dealt with this needlessly controversial subject in a very respectful manner. Each passionately presented their view while not belittling the others. This book on Spirit baptism has taken “the devil” out of our discussion on Spirit baptism and made it a little more holy.

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