As given here the law of the Sabbath is expanded into its legitimate details. The prohibition of labor is applied to children, to servants, to cattle and to strangers. Then the reason for the command, essentially as given in Eden, is reiterated; “For in six days the Lord made heaven, earth, sea, and all creatures; but rested on the seventh day; therefore he blessed and hallowed this Sabbath-day.” Noticeably, the statement following “therefore,” uses the same Hebrew verbs――“bless,” and “sanctify” [or “hallow”] which are used Gen. 2: 3.――――It seems plainly implied that God places before men his own example of creative work during six day-periods and of rest from this work on the seventh as a reason or motive for their observance of the Sabbath――one day of rest after six of toil. A secondary consideration is doubtless that by this arrangement the Sabbath would be perpetually suggestive of man’s relation to God as his Infinite Creator and Father. The linking of the Sabbath to God’s creative work and rest would naturally make that work a fact ever present to human thought――blending its influence with the sacredness and with all the employments of this holy day. Man desists from labor. Why? Because God did. After what labor? That of making the heavens and the earth and man. Therefore let man remember God as his Creator and render him the homage of obedience and the homage of adoration, gratitude and praise. Thus the historic origin of the precept became suggestive of the thoughts, the words, and the divine worship appropriate to this holy day. It is scarcely in place here to discuss the Christian change from the seventh to the first day of the week, further than to remark that a similar suggestive influence came in as the purpose and object――_the choice of the day suggesting the resurrection of Christ_. The original reference to God as Creator need not be practically lost: but we may practically gain a second group of suggestive and most vital truths――those which cluster round the resurrection of our Lord.