It is good to praise the Lord and make music to your name, O most high, proclaiming your love in the morning and your faithfulness at night… (Psalm 92:1-2).

Christian teaching on Sabbath is frequently rooted only in the instructions given through Moses in the 10 Commandments. As such, this training is often reduced to as list of dos and don'ts. We focus on definitions of work and what kinds of work are permissible, and which are forbidden. In doing this we reduce the Biblical teaching on Sabbath to something either bothersome or irrelevant.

The Bible includes a profound and robust theology of Sabbath which, as the writer of Hebrews says, we enter by faith. And pardon the pun, we need to work at it to live it. This is not the work of survival in this world, nor is it works righteousness, but the work of faith. It is akin to the beginning of Peter's second letter. He writes that God has given us everything we need for a godly life and a host of great and precious promises too boot. Because we have all these things, we should make every effort to add to our faith goodness, knowledge, etc. The abundant life that Jesus gives us needs to be learned.

Likewise, Sabbath rest is a gift God gives, like the land of promise in the Old Testament. Yet, it is also something we need to enter by faith and work for, just as the Israelites had to defeat their enemies before they could settle into the land and enjoy its fruits. Sabbath is more than just a day free from the frenetic pace of modern life. It is a way of life in which "every day of my life I rest from my evil ways, let the Lord work in me through his Spirit, and so begin already in this life the eternal Sabbath" (Heidelberg Catechism A 103).

Psalm 92, "a psalm for the Sabbath day" (NIV heading) shows us the way. The work of Sabbath faith begins and ends with declaring the love and faithfulness of God. This is what Eugene Peterson called "unselfing". It's the difficult spiritual work of getting ourselves off the throne of our lives and allowing God to sit there. With resolve, we refuse to make live about ourselves, rather, we set out to pursue the kingdom of God.

Sabbath is a discipline equipping us to think about the direction of our lives. It reminds us that creation ended with Sabbath, Sabbath were interrupted by human rebellion, yet history will culminate in the eternal Sabbath. Our practice of Sabbath should usher us into this grand story that God is directing. It is the discipline of passing back to God the conductor's baton of our lives.

Better than anything else, it helps us appreciate and understand what all our living is for. Put simply, Sabbath discipline introduces us to God's own ways of joy and delight. As Peter says, we are given everything we need to experience the divine life of love and peace.

Celebrating these attributes of God does not guarantee a life free of hardship and pain and stress. No. We are declaring by faith that God's work and providential care of this world, and of us his children, goes well beyond what we can see and experience. Sabbath is the discipline of learning to trust in this God and to live in hope of what we cannot yet see.

As you journey on, receive Jesus' invitation into this rest:

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Matthew 11:28-29).

Then the exiles who had returned from captivity sacrificed burnt offerings to the God of Israel: twelve bulls for all Israel, ninety-six rams, seventy-seven male lambs and, as a sin offering, twelve male goats. All this was a burnt offering to the Lord (Ezra 8:35).

Ezra 8 records a second group of exiles returning from Babylon. This group is led by Ezra who has diligently studied the law of God and the leadership Moses gave to Israel. This journey from Babylon echoes the journey from Egypt, following the pattern Moses laid down.

The most significant is the gathering of the Levities. This tribe remained faithful while Israel prostrated herself to the golden calf (Exodus 32). Thus, they were set apart to special work for the Lord. In his final prayer, Moses offered these words regarding Levi: "he watched over your word and guarded your covenant. He teaches your precepts to Jacob and your law to Israel. He offers incense before you and whole burnt offerings on your altar" (Deuteronomy 33:9-10). Knowing this, Ezra will not leave Babylon without an escort of Levites.

Under Moses the Levites cared for the ark and tabernacle, under Ezra, the temple money and articles. He ensures proper stewardship of God's holy belongings by scrupulously measuring and counting the items at both beginning and end of the journey.

The gathering for sacrifices is also a result of this careful attention to the law of Moses and echoes Israel's original entrance to the land. This careful attention to the number and types of sacrifices indicates the Israelites identify as God's covenant people and desire to be faithful.

Behind Ezra's actions is the hand of God. We see God providing capable Levites (18) and giving a safe journey (23, 31). Also, the donated items are all accounted for in Jerusalem (34) and the king's orders result in assistance from the government officials.

As God redeemed Israel from Egypt, he is now redeeming them from Babylon. As God, through Moses, called Israel to be faithful, he now, through Ezra, calls for faithfulness. The sacrifices indicated Israel's intention to leave behind the ways of Egypt and Babylon and embrace the ways of God.

Both these redemption stories point forward to the greater redemption in Jesus Christ. Jesus is greater than both Moses and Ezra. He is the greatest and the final Levite. Not only does he teach us God's way, he is God's way, giving us His Spirit to lead us in the way of faithfulness.

He does not lead us in sacrifice, He is our sacrifice. He gave his own life that we may live. "There is one mediator between God and men, the man Christ Jesus, who gave Himself as a ransom for all" (1 Timothy 2:5,6).

Under Moses and Ezra, Israel needed to make the journey to the promised land, with lethal hazards along the way. Jesus makes it for us. By faith in him, we are already citizens of God's kingdom and our entrance and place in the Promised Land is guaranteed. Praise the Lord!

Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan (Leviticus 25:10).

We love distinctions. We separate sacred from secular. We divide work from worship.

In these Monday devotions, I have been attempting to bridge the gap, to help us integrate our work with our worship and to see all of life as sacred. Work is worship and worship is work. Of course, work is understood to be more than income earning activity. It is our response to God's command that we steward and develop his creation. A command that did not cease with our rebellion but in Christ we are restored to re-engage in it.

The Bible does not understand these distinctions. Consider the year of Jubilee (Leviticus 25). It was a year of joyful liberty for Israel. It all began when a great horn was sounded. The rumbling note called all workers to put down their tools, to engage in the cancelling of economic debts, to release slaves and debtors, to return farmland to the original owners and to a year of resting; even the land enjoyed a sabbath.

Was this year economic or spiritual devotion? Was it part of Israel's liturgical calendar or was it the end of the fiscal year? Was it sacred or secular? Was it worship or work? It was both and. The Israelites did not recognize our distinctions.

Christians have tried all kinds of ways to apply the Year of Jubilee into the modern context. Based on this chapter, there have been myriad unsuccessful attempts to convince richer people in the world to forgive the debts of poor nations. While filled with good intentions, they misuse Jubilee, which was an internal event within Israel, not a matter of international relations.

Should Christians then just ignore the year of Jubilee? No. Let me suggest two things. First, Jubilee is clearly an anticipation of the New Creation. Jubilee is primarily about the cancelling of debts. This puts us in the place of those who had debts forgiven. Entrance to the New Creation is only through the blood of Christ by which our sins are cleansed. It puts us on the receiving side of Jubilee.

Secondly, we take up the prayer of Psalm 90, Let the favour of the Lord our God be upon us, and prosper for us the work of our hands—O prosper the work of our hands! (17). The favour of God is never given for the sake of the receiver. If we receive from God, God intends for us to pass it on. That is why being forgiven by God is always connected to the forgiveness we extend our debtors. Forgiven people experience a taste of the final Jubilee. God laid this foundation in his call to Abram, "I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing" (Genesis 12:2).

This is how we bridge the gap between the sacred and the secular, between work and worship. At the beginning of the day, we pray for God's favour. We ask that his grace flows through us to our family, our co-workers, our neighbours and all the strangers we encounter. And then, even our income earning labour can be a source of Jubilee.

As you journey on, go with the blessing of God:

Wherever God takes you this week, may He fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit and that you may live carefully—not as unwise but as wise, making the most of every opportunity.