In his book, Sacred Necessities, Terry Hershey tells a rather quirky little story. It involves a man going on a journey. It’s a journey on which he encounters the unexpected. And it is, as they say, much to his chagrin. Here’s how Hershey tells the story:
“An American traveler planned a long safari to Africa. He was a compulsive man, loaded down with maps, timetables, and agendas. [Workers] had been engaged from a local tribe to carry the cumbersome load of supplies, luggage, and ‘essential stuff.’
“On the first morning, they all awoke very early and traveled very fast and very far. On the second morning, they all awoke very early and traveled very fast and very far. On the third morning, they all awoke very early and traveled very fast and very far. And the American seemed pleased. On the fourth morning, the jungle tribesmen refused to move. They simply sat by a tree. The American became incensed. ‘This is a waste of valuable time. Can someone tell me what is going on here?’
“The translator answered, ‘They are waiting for their souls to catch up with their bodies.’”
Do you ever feel that way? Do you ever find yourself waiting for your soul to catch up with your body?
Or do you find yourself relating to the traveler who is on a schedule? “We’ve got things to do and places to go…hey, we can fit another bag in there…and what’s wrong with these lazy people…don’t they know time is money…I’m not doing this for my health…”
Maybe that’s the point. Maybe you should be doing it for your health!
Our scripture text in Exodus 20, the first version of the Ten Commandments (the second one is in Deuteronomy 5), covers a lot of ground: living a life in which the Lord, Yahweh, is one’s God, not misusing the Lord’s name, and then, there’s a collection which basically deals with loving one’s neighbor.
But it’s the fourth commandment I want to focus on: the call to remember the Sabbath—to reflect on Sabbath, or perhaps, on the Sabbath to engage in reflection.
Speaking of reflection, Walter Brueggemann has a reflection of his own in his very interesting book, Sabbath as Resistance (the subtitle is Saying No to the Culture of Now). He shows how Sabbath really is a counter-cultural thing.
He shares a story from his youth:
“When I was growing up in rural Saline County, Missouri,” he says, “‘Mr. G.,’ our town grocer, and his wife always sat up front in church. Every Sunday, during the last five minutes of the sermon by the pastor (my father), Mr. G. and his wife would rather ceremoniously walk the long aisle to the back of the church and leave. They did not mind the distraction of their maneuver to everyone else at worship. The reason they left is that the other church in town, the Missouri Synod Lutheran Church, got out of service thirty minutes earlier than we [did]. As a kid, I often wondered how often Mr. G. had looked at his watch during the service to be sure he left on time to receive Lutheran trade and Lutheran money. I did not know the phrase at the time, but Mr. G. was ‘multitasking.’ He was worshiping, even while he kept an eye on the clock for the sake of trade and profit.”
Brueggemann says multitasking is “poisonous,” because it leads to “a divided self, with full attention given to nothing.” If we’re distracted by many things, it is difficult to keep the Sabbath holy. But what does it mean to keep the Sabbath holy? It partly involves how we treat others, and like the fellow who needs his soul to catch up with his body, how we treat ourselves.
Look at the way our chapter begins. “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (v. 2). That sets the stage. Everything following is set within the context of the exodus from Egypt, being set free from slavery. And that applies to the Sabbath. “The God who rests is the God who emancipates from slavery and…from the work system of Egypt.”
Have you ever watched a dog chasing its own tail? Our dog chases his tail, especially when he gets upset and throws a temper tantrum. He spins round and round in a circle.
If you recall, earlier in the book of Exodus, the economic system the Pharaoh develops is a circle, a vicious circle. Here’s what I mean. The Israelites are forced to make bricks. And they are driven to produce more, which in turn, raises expectations and quotas are increased, which then means the work force has to put in even more hours (and if you do get vacation time, stay in touch with the office).
Does that sound familiar? It seems the ancient Egyptians aren’t the only ones chasing their own tails!
It seems there was a pastor who refused to buy the Sunday newspaper. He could not abide supporting something made on the Lord’s day. He wanted nothing to do with it. However, someone told him the Sunday paper was actually printed on Saturday. He had a sense of relief. He had permission to buy the newspaper.
Although, I never heard if he then refused to buy the Monday paper!
Now I want to bring this Sabbath stuff to a more personal level. And when I say “personal,” I am including myself. I have to ask myself, “Do I remember the Sabbath, and do I keep it holy?” I go back to my earlier question, “What does it mean to keep the Sabbath holy?” What does it mean to sanctify it, to set it apart?
Throughout the Ten Commandments, the only time the word “holy” appears is in reference to the Sabbath. It’s not even used for God.
With the Sabbath, we’re not dealing with sacred space. With the Sabbath, we’re dealing with sacred time.
I’m fascinated by time. I spoke earlier about dogs. I’ve often wondered how dogs perceive the passage of time—especially when we go somewhere and our dog Aidan is left all by himself. We humans perceive it all too well. Time is a precious commodity. It is precious because we are aware that our lives have a finite amount of it. It will run out, and we know it!
In 1951, Rabbi Abraham Joshua Heschel published the now classic book The Sabbath, a true masterpiece. It’s short, but it’s filled with rich and wonderful and sometimes stark imagery.
Listen to how he describes time: “Time to us is sarcasm, a slick treacherous monster with a jaw like a furnace incinerating every moment of our lives.”
Still, the Sabbath redeems time. Heschel says, “He who wants to enter the holiness of the day must first lay down the profanity of clattering commerce, of being yoked to toil. He must go away from the screech of dissonant days, from the nervousness and fury of acquisitiveness and the betrayal in embezzling his own life.”
In soaring language, he says, “The Sabbaths are our great cathedrals.” The Sabbath is “architecture of time,” “holiness in time,” and most of all, “a palace in time.”
I wonder about myself. Do I regard the Sabbath as a palace in time? Or am I embezzling my own life?
The Sabbath is not about laying down rules and regulations. Jesus understands that. In Luke 6, faced with some scribes and Pharisees who insist on dotting every “i” and crossing every “t,” he asks, “Is it lawful to do good or to do harm on the sabbath, to save life or to destroy it?” (v. 9). He changes the focus; he changes the conversation. He has us look at it in a different and unexpected way.
Still, the Sabbath does make demands on us. God loves us so much that we are called to imitate God—to rest and to build a world in which others can rest. We are reminded that, around the globe, there are too many who have no time to rest. There are children who have no time to rest.
We’re reminded, “Christian practices—whether hospitality, forgiveness, testimony, or keeping Sabbath—impose rhythms that make demands on us, that break us out of zones of comfort and familiarity, and that enlarge our hearts.” The Lord commands and invites us to enlarge our hearts.
As I prepare to close, I want to include one more quote. This is from Joan Chittister, the well-known Benedictine sister in Erie, Pennsylvania. She speaks about the verse in Psalm 46, “Be still and know that I am God” (v. 10).
She says that verse “is more than the simple observation that everyone needs to let go a little, to get rested enough to work harder next week, to change pace from the hectic and the chaotic. It is far beyond the fact that everyone needs a vacation. Oh no, it is much more than that. What [it] teaches us is the simple truth that a soul without a sense of Sabbath is an agitated soul.” What about that? A soul without a sense of Sabbath is an agitated soul.
I fear that, even in the church, there are way too many agitated souls. What kind of damage does that do? What kind of damage do we do to each other? What kind of damage do we do to ourselves?
So today, I would like for all of us to rest and reflect on Sabbath. I would like for us to take the time to let our souls catch up with our bodies. I would like for us to thank the Lord for the wonderful gift of the palace in time.
 Terry Hershey, Sacred Necessities (Notre Dame, IN: Sorin Books, 2005), 68-69.
 Walter Brueggemann, Sabbath as Resistance (Louisville: Westminster John Knox, 2014), Kindle edition, Chapter 5, section 1, paragraph 1
 Brueggemann, 5.4.1
 Brueggemann, 1.1.2
 Brueggemann, 1.1.3
 Abraham Joshua Heschel, The Sabbath (New York: Farrar, Strauss and Giroux, 1951), 5.
 Heschel, 13.
 Heschel, 8, 15.
 David F. White, “Keeping Sabbath,” Windows: Austin Presbyterian Theological Seminary (Fall 2014): 12.