Not that the Sabbath was first instituted at Sinai, for it had existed since creation (Gen. 2:1-3); but it was there commanded anew. The word “remember” in the fourth commandment implies its earlier existence (see Ex. 16:22-28; PP 258). The Decalogue (Ex. 20:8-11) presents the great facts of the creation history as the basis for the Sabbath. God created “heaven and earth, the sea, and all that in them is” in six literal days (see on Gen. 1:5). On the seventh day He rested, and set the day apart as the day of rest for all mankind (Mark 2:27). The observance of the Sabbath is then a mark, or sign, that he who honors the day acknowledges Jehovah as his God, for only to Him do these facts of creation apply. The observance of the day does not rest upon any natural division of time into weekly cycles, but upon an express command of God, and belief in His revelation. Men may reason that the salutary purposes of the Sabbath could be as readily realized upon another day. However, God has specified a particular day. He has bidden us to keep it holy, free from worldly pursuits and personal pleasures (Isa. 58:13). This obligation men cannot with impunity escape.

 The prophecies of Rev. 12-14 make it clear that the Sabbath will be the point especially controverted in the days preceding the coming of the Son of man (see GC 605). God’s remnant will be distinguished by their observance of the commandments of God (Rev. 12:17; 14:12), including the Sabbath command. At the same time apostate religious powers will exalt a false sabbath and demand allegiance to it. Men will be called upon to decide between the Sabbath of the Lord and the substitute sabbath, or first day of the week. The keeping of the Sabbath will thus again become a distinctive test and constitute a sign (called a seal, Rev. 7) of true worshipers (see GC 640).