1. For an analysis of the various theories regarding the origin of the Sabbath, see, Samuels Bacchiocchi, Divine Rest for Human Restlessness(Rome, 1980), pp. 21-32.
 2. “The Sabbath in Acts and the Epistles,” A Bible Study posted by the Worldwide Church of God their web page (www.wcg.org, September 1998), p, 4.
 3. Dale Ratzlaff, Sabbath un Crisis. Transfer/Modification? Reformation/Continuation? Fulfillment/Transformation? (Applegate, California, 1990).
 4. Karl Barth, Church Dogamatics(Edinburgh, 1956), vol.3, part 2,p. 62.
 5. See, S. R. Driver, The Book of Genesis(London, 1943),p.18; J. Skinner, Genesis (Edinburgh, 1930),p.38; q. Simpson, “The Book of Genesis,” The Interpreter's Bible, vol.1,p.490.
 6. F. J. Helfneyer, “ôth,” Theological Dictionary of the Old Testament(Grand Rapids, 1982), vol. 1, p.171.
 7. Willy Rordorf, Sunday: The History of the Day of Rest and Worship in the Earliest Centuries of the Christian Church(Philadelphia,1968),p,63.
 8. For my analysis of the meaning of the rest in Hebrews, see Divine Rest for Human Restlessness(Rome, 1980),pp.137-140. See also chapter 3 of this book entitled “The Sabbath and the Covenants.”
 9. See also Jub. 2:20-22. Such an exclusive interpretation of the Sabbath led some Rabbis to teach that non-Jews were actually forbidden to observe the Sabbath. For example, Simeon B. Lagish said: “A Gentile who keeps the Sabbath deserves death” (Sanhedrin 586). Earlrer, “R Jose B. Hanina said: A non-Jew who observes the Sabbath Whilst he is uncircumcised incurs a liability for the punishment of death. Why?

 Because non-Jews were not commanded concerning it” (Deuteronomy Rabbah 1:21).
 10. Genesis Rabbah 11:7 ; 64:4 ; 79:6.
 11. Philo, De Opificio Mundi 89. De Vita Mosis 1, 207; De Specialibus Legibus 2, 59.
 12. Philo, De Decaolge 97.
 13. Philo, De Opificio Mundi 89.
 14. Didascalia Apostolorum. The Syriac Version Translated and Accomapanied by the Verona Latin Fragments, ed. R. Hugh Connolly(Oxford, 1929), p. 233.
 15. Athanasius, De sabbatis et circumcisione 4, PG28, 138 B,C. For additional examples and discussion, see Samuele Bacchiocchi, From Sabbath to Sunday (Rome, 1977), pp.273-278.
 16. Constitutions of the Holy Apostles Ⅶ, 23, Ante-Nicene Fathers Ⅶ, 469.
 17. Ibid., Ⅶ, 36,p.474; cf.Ⅱ,36.
 18. Jean Danilou, The Bible and Liturgy(South Bend,IN,1966),p.276.
 19. Augustine, The City of God,ⅩⅫ ,30, trans. Henry Bettenson,(Oxford, 1972),p.1090.
 20. The fact that in the creation story there is no mention of “evening ∙∙∙ morning”for the seventh day is interpreted by Augustine as signifying the eternal nature of the Sabbath rest both in the mystical and in the eschatological sence.
 21. Augustine, Confessions ⅩⅢ ,35-36.Cf. Sermon 38, PL 270, 1242; De Genesis ad litteram 4, 13, PL 34, 305. The “already” and the “not yet” dimensions of the Sabbath rest are concisely presented by Augustine in his Commentary on Psalm 91,2: “One whose conscience is good, is tranquil, and this peace is the Sabbath of the heart. For indeed it is directed toward the hope of Him Who promises, and although one suffers at the present time, he looks forward toward the hope of him Who is to come, and then all the clouds of sorrow will be dispersed. This present joy, in the peace of our hope, is our Sabbath”(PL 27, 1172).
 22. In his Epistula 55 ad lanuarium 22, Augustine explains: “Therefore of the Ten Commandments the only one we are to observe spiritually is that of the Sabbath, because we recognize it to be symbolic and not to be celebrated through physical inactivity” (CSEL 34,194). One wonders, How is it possible to retain the Sabbath as the symbol of mystical and eschatol rest in God, while denying the basis of such a symbol, namely, its literal Sabbath-rest experience? For a discussion of this contradiction, see below.
 23. Eugippius (about 455-535), for example, quotes verbatim from Augustine,Adversus Faustum 16,29(Thesaurus66,PL62,685).Cf. Bede(about673-375),In Genesim 2,3,CCL 118A, 35;Rabanus Maurus(about 784-856), Commentaria in Genesim 1, 9, PL 107, 465; Peter Lombard (about 1100-1160),Sententiarum libri quatuor 3,37,2,PL 192, 831.
 24. Chrysostom, Homilia 10, 7 In Genesim, PG 53,89.Ephraem Syrus (about 306-373) appeals to the Sabbath “law” to urge that “rest be granted to servants and animals” (S. Ephraem Syri hymini et sermones, ed. T.J.Lamy,I,1882,p. 542). For a brief survey of the application of the Sabbath law to Sunday observance, seeL.I.McReavy. “‘Servile Work’:The Evoluation of the Present Sunday Law,” Clergy Review 9 (1935):273-276.
 25. Peter Comestor, Historia scholastica: liber Genesis 10, PL 198,1065. On the development of the principle of “one day in senvon.” see discussion in Wilhelm Thomas, “Sabbatarianism,” Encyclopedia of the Lutheran Church, 1965,Ⅲ,p.2090.
 26. Thomas Aquinas, Summa Theologica, Part Ⅰ-Ⅱ, Q. 100,3,(New York,1947),p.1039.
 27.Aquinas subdivided the Mosaic law into moral, ceremonial, and judicial precepts. The moral precepts of the decalogue ore viewed as precepts also of the Natural Law; that is to say, they are precepts binding upon all people because they are discoverable by al through human reason without the aid of special revelation. Cf.Aquinas (note 26), Part Ⅰ-Ⅱ,Q.100, 1 and Q. 100,3,pp. 1037, 1039.
 28. Thomas aquinas, Summa Theologica, Part Ⅰ-Ⅱ,Q. 100,5,p.1042.
 29. See note 28. Note also that Aquinas attributes a similar symbolic function to Sunday: “As to the Sabbath, which was a sign recalling the first creation, its place is taken by the Lord's Day, which recalls the beginning of the new creature in the Resurrection of Christ” (note 26,Part Ⅰ-Ⅱ,Q. 103,3,p. 1085).
 30. Thomas Apuinas (note 26), Part Ⅰ-Ⅱ,Q.107,3,p.1111.
 31. See L.L.McReavy, ‘Servile Word’: The Evolution of the Present Sunday Law, Clergy Review9(1935),pp.279f. A brief survey of the development of Sunday laws and casuistry is provided by Paul K.Jewett, The Lord's Day(Grand Rapids, MI,1972),pp.128-169. A good example of the adoption of Aquinas' moral-ceremonal distinction can be found in the Catechism of the Council of Trent.
 32. Karlstadt's conception of the Sabbath rest contains a strange combination of mystical and legalistic elements. Basically he viewed the day as a time to abstain from work in order to be contrie over one's sins. For a clear analysis of his views, see Gordon Rupp, Patterns of Reformation, 1969, pp. 123-130; idem, “Andrew Karlstadt and Reformation Puritanism,” Journal of Theolohical Studies 10(1959), pp. 308-326; cf. Daniel Augsburger, “Calvin and the Mosaic Law,” Doctoral dissertation, Strasbourg University (1976), pp. 248-249; J. N. Andrews and L. R. Conradi, History of the Sabbath and First Day of the Week(Washington, DC, 1912), pp. 652-655.
 33. Luther, Against the Heavenly Prophets, Luther's Works (St. Louis, 1958), vol. 40,p. 93. A valuable of Luther's views regarding the Sabbath is to be found in Richard Muller, Adventisten-Sabbat-Reformation, Studia Theologica Lundensia (Lund, 1979), pp. 32-60.
 34. Luther, Treatise on Good Works (1520), Selected Writings of Martin Luther (Philadelphia, 1957), p. 1974.
 35. Concordia or Book of Concord, The Symbols of the Evangelical Lutheran Church(St. Louis, 1957)p. 1974.
 36. Ibid.
 37. Augsburg Confession (note 35), p. 25; cf. Philip Schaff, The Creeds of Christendom (New York, 1919), vol. 3, p. 69.
 38. Witon V. Solberg, Redeem the Time (Cambridge, 1977), pp. 15-19; A. G. Dickens, The English Reformation (London, 1964), p. 34; George H. Willams, The Radical Reformation (Leiden, 1962), pp. 38-58, 81-84.
 39. See below, note 41.
 40. A valuable survey of the ideas and influences of these Sabbatarians is provided by G. F. Hasel, “Sabbatarian Anabaptists,” Andrews Unuversity Seminary Studies 5(1967), pp. 101-121; 6(1968): 19-28. On the existence of Sabbathkeepers in various countries, see Andrews and Conradi (note 32), pp. 633-716. Cf. Richard Muller (note 33), pp.110-129.
 41. In a list of eleven sects by Stredovsky of Bohemia, “Sabbatarians” are listed in the third place after Lutherans and Calvinists. The list is reprinted by Josef Beck, ed., Die Geschichts-Bücher der Widertäufer in Österreich-Ungarn(“Forntes Rerum Austriacarum,” Wien, 1883), 43:74. For an analysis of this and three other lists, see Hasel (note 40), pp. 101-106, who concludes: “These early enumerations seem to indicate that Sabbatarian Anabaptists were considered to be important and strong group” (p. 106). Cf. Henry A. DeWind, “A Sixteenth Century Description of Religious Sects in Austerlitz, Moravia,” Mennonite Quarterly Review(1955): 51; George H. Willams (note 38), p. 676, 726, 732, 848, 408-410, 229, 257, 512.
 42. Desiderius Erasmus, “Amabili Ecclesiac Concordia,” Oprea Omnia V:505-506: translation by Hasel (note 400),p.107.
 43. Luther reports:“In our time there is a foolish group of people who call themselves Sabbatarians[Sabbather] and say one should keep the Sabbath according to Jewish manner and custorm”(D. Martin Luthers Werke, Weimer ed. 42:520). In his Lectures on Genesis (4:46), Luther furnishes similar information: “I hear that even now in Austria and Maravia certain Judaizers urge both the Sabbath and circumcision: if they should boldly go on, not being admonished by the work of God, they certainly might do much harm” (cited in Andrews and Conradi, History of the Sabbath and First Day of the Week[Washington, DC, 1912],p.640).
 44. J. G. Walch, ed., Dr. Martin Luther sämmtliche Schtiften(Berlin, 1910), vol. 20, p.1828ff. Cf.D.Zscharmack, “Sabbatharier,” Die Religion in Geschichte und Gegenwart (1931), vol.5,p.8.
 45. On Oswald Glait, see the study of Richard Muller (note 33),pp.117-125. Cf. Hasel (note 40),pp.107-121.
 46. On Andreas Fisher, see the treament by Richard Muller (note 33),pp. 125-130; Petr Ratkos, “Die Anfänge des Wiedertäufertums in der Slowakei,” Aus 500 Jahren deutsch-tschechoslowakisher Geschichte, Karl Obermann, ed. (1958),pp.41-59. See also the recent study by Daniel Liechty, Andreas Fischer and the Sabbatarian Anabaptists (Herald Press, Scottdale, PA,1988).
 47. Casper Schewenckfeld's refutation of Glait's book is found in S. D. Hartranft and E. E. Johnson, eds., Corpus Schwenckfeldianorum (1907), vol. 4,pp.451ff.
 48. Ibid., p.458. The translation is by Hasel (note 40),p. 119.
 49. Ibid., p.491.
 50. Ibid., p. 457-458.
 51. An Anabaptist (Hutterian) Chronicle prtvides this moving account of Glait's final days: “In 1545 Brother Oswald Glait lay in prison in Vienna for the sake of his faith. . . . Two brethren also came to him, Amtoni Keim and Hans Standach, who comforted him. To them he commended his wife and child in Jamnitz. After he had been in prison a year and six weeks, they took him out of the city at midnigt, that the people might not see or hear him, and drowned him in the Danube” (A. J. F. Zieglschmid, ed., Die älteste Chronik der Hutterischen Brüder[1943], pp.259,260,266, trans. by Hasel [note 40], pp. 114-115).
 52. A brief historical survey of seventh-day Sabbathkeepers from the fifteenth to the seventeenth century is found in Andrews and Conradi (note 32), pp.632-759. A more comprehensive and critical study of Sabbathkeeping through the ages is the symposium Kenneth A. Strand, ed., The Sabbath in Scriptures and History (Washington, DC, 1982). About 20 scholars have contributed chapters to this study.
 53. R. J. Bauckham, “Sabbath and Sunday in the Protestant Tradition,” From Sabbath to Lord's Day: A Biblical, Historical and Theological Investigation, ed. D. A. Carson (Grand Rapids, 1982),p.333. In 1618, for Fourth Commandment to keep began preaching that Christians are pressure, however, he later recanted in A Treatise of Liberty from Judaism(1620). Theophilus Brabourne, also an Anglican minister, publish in 1628 A Discourse upon the Sabbath Day where he defended the observance of Saturday insted of Sunday. The High Commission induced him to renounce his views and to conform to the established church. Cf. Robert Cox, The Literature of the Sabbath Question (London, 1865), vol. 1, pp.157-158.
 54. Cf. W. Y. Whitley, A History of British Baptists (London,1932),pp.83-86; A. C. Underwood, A History of the English Baptists (London, 1947), chaps. 2-5.
 55. Seventh Day Baptist General Conference, Seventh Day Baptists in Europe and America(Plainfield, NJ,1910), vol. I, pp.127,133,153. Cf. Winton U. Solberg (note 38),p.278.
 56. Raymond F. Cottrell notes: “The extent to which pioneer Seventh-day Adventists were indebted to Seventh Day Baptists for their understanding of the Sabbath is reflected in the fact that throughout the first volume [of Advent Review and Sabbath Herald] over half of the material was reprinted from Seventh Day Baptist publications” (Seventh Day Baptists and Adventists: A Common Heritage, Spectrum 9[1977],p.4).
 57. The Church of God Seventh Day traces their origin back to the Millerite movement. Mr. Gilbert Cranmer, a follower of Miller's views, who for a time associated himself with the Seventh-day Adventists, in 1860 was elected as the first as Church of Christ and later Church of God Seventh Day. Their 1977 report gives an estimated membership of 25,000 persons (“Synopsis of the History of the Church of God Seventh Day,” compiled in manuscript form by their headquarters in Denver, Colorado). The 1996 Directory of Sabbath Observing Groups, published by The Bible Sabbath Association, lisys over 300 different denominations or independent groups observing the seventh-day Sabbath.
 58. A comprehensive study of Calvin's understanding of the Fourth Commandment is provided by Daniel Augsburger (note 32), pp.248,284.
 59. John Calvin, Commentaries on the First Book of Moses Called Genesis, trans. John King (Grand Rapids, 1948),p.106.
 60. Ibid.
 61. John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge (Grand Rapids, 1972), vol. 1, p.1, 343.
 62. Ibid. Calvin summarizes the distinction between the ceremonial and moral aspects of the Sabbath, saying: “The whole may be thus summed up: As the truth was delivered typically to the Jews, so it is imported to us without figure; first, that during our whole lives we may aim at a constant rest from our own works, in order that the Lord may work in us by his Spirit; secondly, that every individual, as he has opportunity, may diligently exercise himself in private, in pious meditation on the works of God, and at the same time, that all may observe the legitimate order appointed, and public prayer; and thirdly, that we may avoid oppressing those who are subject to us” (ibid).
 63. John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, trans. Charles William Bingham (Grand Rapids, 1950), pp. 435-436.
 64. Zacharias Ursinus, The Summe of Christian Religion (Oxford, 1587),p. 955.
 65. On the enormous influence of Nicolas Bownde's book, The Doctrine of the Sabbath, see Winton U. Solberg (note 38),pp. 55-58. The originated in Eden and consequently the Fourth Commandment is a moral precept binding on both Jews and Christians. The latter are urged to observe Sunday as carefully as the Jews did their Sabbath.
 66. In the 163rd session of the Synod of Dort (1619), a comission of Dutch theologians approved a six-point document where the traditional ceremonial/moral distinctional are maed. The four points read as follows:
   “1. In the Fourth Commandment of the Law of God, there is something ceremonial and something moral.

   2. The resting upon the seventh day after the creation, and the strict observance of it, which was particularly imposed upon the Jewish people, was the ceremonial part fo that law.

   3. But the moral part is, that a certain day be fixed and appropriated to the service of God, and as much rest as is necessary to that service and the holy meditation upon Him.

   4. The Jewish Sabbath being abolished, Christians are obliged solemnly to keep holy the Lord's Day” (Gerard Brandt, The History of the Reformation and Other Ecclesiastical Transactions in and about the Low Countries [London, 1722], vol. 3, 320; cf. pp.28-29, 289-290).
 67. The Westminster Confession, chapter 21, article 7, reads: “As it is of the law of nature, that in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment, binding all men in all ages, he hath particularly appointed one day in seven for a Sabbath, to be kept holy unto him: which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week” (Philip Schaff, The Creeds of the Christendom [London, 1919], vol. 3, 648-649).
 68. Donald A. Carson, ed., From Sabbath to Lord's Day: A Biblical, Historical, and Theological Investigation (Grand Rapids, MI, 1982),pp. 66-67.
 69. R. J. Bauckham, “Sabbath and Sunday in the ProtestantTradition,” in From Sabbath to Lord's Day (note 53),p. 322.
 70. Willem Teellinck, De Rusttijdt: Ofte Tractaet van d'onderhoudinge des Christenlijken Rust Dachs [The Rest Time: Or a Treatise on the Observance of the Christian Sabbath] (Rotterdam, 1622). Willam Ames, Medulla Theologica (Amsterdam, 1623), thans. John D. Eusden, The Marrow of Theology (Grand Rapids, 1968), pp. 287-300, provides a theoretical basis for Sunday observance.
 71. An earlier treatise against Sabbatarianism was produced by Jacobus Burs, Threnos, or Damintation Showing the Causes of the Pitiful Condition of the Country and the Desecration of the Sabbath (Tholen,1627). Andreas Rivetus refuted Gomarus' contention that the Sabbath was a Mosaic ceremony abrogated by Christ in his Praelectiones [Lectures] (1632). Gomarus replies with a voluminous Defensio Investigationis Originis Sabbati [A Defense of the Investigation into the Origin of the Sabbath] (Gronigen, 1632). To this Rivetus countered with Dissertatio de Origine Sabbathi [Dissertation on the Origin of the Sabbath] (Leyden, 1633).
 72. The controversy flared up again in Holland in the 1650s. Gisbertus Voetius and Johannes Cocceius were the two opposing leaders in the new round. For a brief account, see Winton U. Solberg (note 38),p. 200. Solberg provides an excellent survey of the controversy over the Sabbath in seventeenth-century England(pp. 27-85) and especially in the early American colonies (pp. 85-282).
 73. Willy Rordorf's book (note 7) was first published in 1962 in German. Since then it has been translated into French, English and Spanish. Its influence is evidenced by the many and different responses it has generated.
 74. Rordorf's denial of any connection between Sunday and the Fourth Commandment can be traced historically in the writings of numerous anti-Sabbatarian theologians, such as Luther (note 34,35); Willam Tyndale, An Answer to Sir Thomas More's Dialogue (1531), ed, Henry Walter (Cambridge, 1850),pp.97-98; the formulary of faith of the Church of England known as The Institution of A Christian Man (1537); Francis White, A Treatise of the Sabbath-Day: Concerning a Defence of the Orthodox Doctrine of the Church of England aganist Sabbatarian Novelty (London, 1636); James A. Hessey, Sunday: Its Origin, History, and Present Obligation (London, 1866); Wilhelm Thomas, Der Sonntag im frühen Mittelalter (Göttingen, 1929); C. S. Mosna, Storia della Domenicadalle Origini fino agli Intizi del V. Secolo (Rome 1969); D. A. Carson, ed. (note 68).
 75. This concen is expressed, for example, by P. Falsioni, in Rivista Pastorale Liturgica (1967): 311, 229, 97, 98; (1966): 549-551. Similarly, Roger T. Beckwith and William Stott point out: “Whether the Christian Sunday could have survived to the present day if this sort of attitude [Rordorf's view] had prevailed among Christians in the past is extremely doubtful, and whether ut will survive for future generations if this sort of attitude now becomes prevalent is equally uncertain” (This is the Day: The Biblical Doctrine of the Christian Sunday [Landon, 1978], p.ix).
 76. Beckwith points out, for example, that “if Jesus regarded the Sabbath as purely ceremonial and purely temporary, it is remarkable that he gives so attention to it in his teaching, and also that in all he teachers about it he never mentions its temporary character. This is even more remarkable when one remembers that he emphasizes the temporary character of other parts of the Old Testament ceremonial - the laws of purity in Mark 7:14-23 and Luke 11:39-41, and the temple (with its sacrifices) in Mark 13:2 and John 4:21. By contrast, we have already seen, he seems in Mark 2:27 to speak of the Sabbath as one of the unchanging ordinances for all mankind” (note 75,p. 26; cf.pp.2-12).
 77. Beckwith (note 75), pp.45-46. Beckwith and Stott's view of the Sabbath as an unchaning creation ordinance upon which the observance of Sunday rests can be traced historically in the writings of theologians such as Aquinas (partly-note 28); Calvin (partly-notes 59-62); Richard Hooker, Laws of Ecclesiastical Polity (Cambridge, MA, 1957), vol. 5, p.70, 3; Nicholas Bownde (note 65); Willam Teellinck, William Ames and Antonius Walaeus (note 70); formularies of faith such as the Westminster Confession (note 67) and the Synod of Dort (note 66); E. W. Hengstenberg, Über den Tag des Herrn (1852); recently by J. Francke, Van Sabbat naar Zondog (Amsterdam, 1973); Karl Barth, Church Dogmatics (Edinburgh, 1956), vol. 3, pp.47-72; Paul K. Jewett (partly), The Lord's Day: A Theological Guide to the Day of Worship(Grande Rapids, 1971); Francis Nigel Lee, The Covenantal Sabbath (London, 1966). Lee's study, though sponsored by the British Lord's Day Observance Society, can hardly be taken seriously on account of its eccentric nature. He speculates, for example, on “The Sabbath and the time of the Fall” (pp. 79-81).
 78. Beckwith and Stott (note 75), pp.141,143.
 79. “What Do the Scirptures Say About the Sabbath? Part 1: The Books of Moses,” Bible Study prepared by the Worldwide Church of God and posted in their Web page - www. wcg. org, September 1998),p.1.
 80. Dale Ratzlaff (note 3),p.25.
 81. Ibid. p.26.
 82. R. Pettazzoni, “Myths of Beginning and Creation-Myths,” in Essays on the History of Religion, trans. H. T. Rose(New York, 1954), pp.24-36. A brief but informative treatment is found in Niels-Erick A. Andreasen, The Old Testment Sabbath, SBL Dissertation Series 7 (Missoula, MT, 1972, pp.174-182. For example of texts, see Pritchard, Ancient Near Eastern Texts, 1950 (UT krt 206-211), pp.5,61,69,140.
 83. Pritchard (note 82),p.68.
 84. Andreasen (note 82),p.189.
 85. Karl Barth, Church Dogamatics, ET (Edinburgh, 1956), vol. 3, part 2, p.51.
 86. Ibid., part 1, p.213.
 87. Dietrich Bonhoeffer, Creation and Fall. A Theological Interpretation of Genesis 1-3 (New York, 1964),p. 40.
 88. Roger D. Congdon, “Sabbatic Theology,” Th. D. dissertation, Dallas Thelolgical Seminary (Dallas, 1949), p.122.
 89. “What Do the Scriptures Say About the Sabbath? Part 1: The Books of Moses,” (note 79),p.1.
 90. Robert A. Morey, “Is Sunday the Christian Sabbath?” Baptist Reformation Review 8 (1979),p.6.
 91. Harold H. P. Dressler, “The Sabbath in the Old Testament,” in From Sabbath to Sunday, A Biblical, Historical, and Theological Investigation, ed. Donald A. Carson (Grand Rapids, 1982),p28.
 92. Dale Ratzlaff (note 3), p.21.
 93. Ugo Cassuto, A Commentary on the Book of Genesis (New York, 1961),p.63.
 94. Ibid.,p.68.
 95. Dale Ratzlaff (note 3),p.24.
 96. Ibid., p.22.
 97. Augustine, Confessions 13,24,25, Nicene and Post-Nicene Fathers of the Christian Church (Grand Rapids, 1979), vol. 1. p.207.
 98. Roy Gane, “Sabbath and the New Covenant,” Paper presented at a consultation with the Worldwide Church of God (1997), pp.5-6.
 99. G. H. Waterman, “Sabbath,” The Zondervan Pictorial Encyclopedia of the Bible (Grand Rapids, 1975), vol 5. p.183.
 100. John Skinner, A Critical an Exegetical Commentary on Genesis, The International Critical Commentary (Edinburgh, 1930),p.38.
 101. Dale Ratzlaff (note 3), p.24.
 102. Ibid.
 103. John Skinner (note 100),p.35.
 104. H. C. Leupold, Exposition of Genesis (New York, 1950),p.103.
 105. Roy Gane (note 98),p.6.
 106. Elizabeth E. Platt, “The Lord Rested, The Lord Blessed the Sabbath Day,” Sunday 66 (1979),p.4.
 Our examination of the objections to the creation origin of the Sabbath has shown argument to be based on gratuitous assumptions.
 The consistent and unanimous testimony of Scripture is that Sabbath is rooted in the creation event and marks the inauguration of human history.
 This means that Sabbathkeeping is not a temporary Jewish ceremonial law, but a creation ordinance for the benefit of humanity. It also means, as so well stated by Elizabeth E. Platt, that “we have our roots in the Sabbath; we belong in it from Genesis on into Eternity in God's plan.” (57.1)