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The Permanence of the Sabbath (Ted Noel, Sunday, September 03, 2000) Dr. Bacon has nicely shown the essential association of the Sabbath with the eternal covenant between God and man. Having seen the outline for his course on the subject, I can say that I will enjoy seeing much more of this subject. I will reserve discussion of Col 2 (mentioned in his list of texts regarding the covenant) for a later time. In the interim, I will proceed to one more foundational issue on which we have large areas of general agreement. The reader will also notice areas of disagreement developing. The Re-Creation The Sabbath had its beginning as the crowning act of Creation. God created man in a covenant relationship with his maker, and the Sabbath was the outward sign of that covenant. Then, after the fall, the Sabbath continued on as the publicly visible sign of obedience to the one true God. But was the Sabbath intended to continue forever? When the Sabbath was created for man (cf. Mark 2:27), both man and the rest of creation was "very good" (Gen 1:31). Sin had not entered the world. After the end of the great controversy, we will have a re-creation (Rev 21:1-5) where everything will be perfect as it was. There will no longer be any sin or consequences of sin. God, who dwelt with man in Eden (Gen 3:8), will dwell with us again (Rev 7:15; 21:3, cf. Zech 14:16). We had a small taste of this when Christ dwelt with us (John 1:14, lit. "tabernacled", cf. Zech 14:16 ). The key feature of the earth made new is the presence of God with man. And the time when man was, is, and will be able to best enjoy the presence of God is the Sabbath. In Eden, it was the time when Adam and Eve were free of their task of keeping the Garden (Gen 2:15). Today it is the time when we rest from our daily labors to be with God (Ex 20:8-11). And in the kingdom we will have daily work (Is 65:21-22) from which we will rest on the Sabbath to be with God. Permanence of the Sabbath in the OT The OT gives us specific statements of the eternal nature of the Sabbath.
As Moses was about to bring the Ten Commandments down from Sinai, God gave him this instruction. Several points may be made from this passage. First, the Sabbath is to be both a "sign forever" and a "perpetual covenant." This unusual dual application of the Sabbath reflects its original status as a covenant and its renewed function as the sign of the covenant status of God as man's creator and redeemer, and of man's status as creation, bound to follow his creator. Its application to the Mosaic covenant is new, but its status is renewed, not new. Further, we see the fact that the Sabbath is not to be onerous, but a "celebration" (v. 16). The Sabbath is to be a covenant with "the sons of Israel forever." Some would take this to say that it only applies to the Jews. While this is too large a subject to deal with in detail in this post, we may make a few observations. God's people has always been identified by faith, not by genetics. When Elijah thought that he was the only servant of God left, God had 7,000 (1 Ki 19:18, cf. Rom 11:4). Paul takes this further by pointing out that all who belong to Christ are Abraham's seed (Gal 3:29). This echoes Jesus' statement that the descent from Abraham is determined by the deeds of the son, not the fact of birth (John 8:39 ff.) And we cannot ignore the fact that new Christians are grafted onto the native stock, becoming Israel in spirit and in truth (Rom 11). Thus, the Sabbath is a covenant today and forever for all those who claim Christ as their head. (This is an obviously superficial treatment of Biblical Israel, and those who wish to study further will find the definitive treatment of it in "The Israel of God in Prophecy," by Hans K. LaRondelle Ph.D. It is available from the Adventist Book Center.) Some might argue the point of "forever" by pointing out that the Hebrew "owlam" is used in several ways. While this is true, we may consider briefly some of those uses. Gen 17:13 refers to circumcision as a "My covenant in your flesh for an everlasting covenant." Obviously, since the Jerusalem Council (Acts 15) declared circumcision to be no longer necessary, owlam here must have a different meaning than "forever." We may answer such an objection by noting that for the person circumcised, it was forever, since he would remain circumcised until death. Also, since the covenant is demonstrated in the flesh here, the fact of circumcision remains in the circumcision of the heart (Rom 2:29), where the covenant is demonstrated in a new location other than the flesh. Typological Issues Another objection is that many of the Mosaic festivals are described as to be kept "owlam." One example is the Passover.
Modern Christians do not observe the Passover, and there is no evidence in the NT that the apostles kept the Passover. (It is quite likely that the Lord's Supper was commonly observed on Passover, but a discussion of the Quartodeciman controversy is beyond the scope of this discussion.) Therefore it would seem that this use of owlam must mean something other than "forever." This objection may be answered by considering other scriptural evidence. Christ was sacrificed at Passover. He was the ultimate unblemished Paschal lamb, and the antitype for the Passover, a fact which Paul confirms in 1 Cor 5:7. Therefore, the Passover continues for Christians, who are the sons of Israel, and is celebrated forever in the Lord's Supper (1 Cor 11:20-26ff.).
This text comes at the end of a discussion of the bread of presence in the tabernacle. It sets out the weekly sabbatical changing of the shewbread as something which is to be done "owlam." Further, it discusses it in connection with the Sabbath. Since the tabernacle services terminated at the cross (Matt 27:51), this would seem to place another view on owlam. But once again, closer examination paints a different picture. In John 6, Jesus claims for himself the identity of the bread. The shewbread was "before the Lord." We find that this is the position of Jesus now (Heb 4:16, 1 Tim 2:5). Only the priests were to eat the bread. We are all to be a kingdom, priests to God (Rev 1:6; 5:10, cf. Ex 19:6). And we are to partake of the bread of life continually, but especially on the Sabbath when we come together to study and worship. Thus, Jesus is again the antitype to the type of the shewbread. In fact, in every major aspect of the temple services, we find types which are completed in the antitype of Jesus. The implication of the typology is that in fact we are to observe the Sabbath forever, partaking of the bread of life, just as the priests of old did. Permanence of the Sabbath in the NT One aspect of "forever" is that forever includes now. When we examine the NT, it appears initially that there is no command to observe the Sabbath in the NT era. If we limit ourselves to such a face value of the text, we will miss an important passage.
Here Paul quotes the fifth commandment. But he adds something to it which must be considered in our analysis. Paul tells us several things with the phrase "which is the first commandment with a promise." First, by the form of the statement, he implies that there is a list of commandments. Second, he implies that this command occupies a specific position within that list. Finally, because this command is legitimately in force, the entire list is in force. So what is the good and necessary consequence of Paul's statement? Because the list of commandments occurs in only two places (Ex 20, Deut 5), and is in both cases the ten commandments, Paul is telling us that the entire ten commandments are active law in the NT era. This is in keeping with all of his statements that while the Christian is not "under" law but grace, the ten commandment law remains the proper standard for the Christian's behavior (e.g. Rom 6-7). And, since the Sabbath commandment is part of that law, the Sabbath is just as much in force in the NT era as it was in Eden and at Sinai. We must proceed to one more good and necessary consequence. The Sabbath commandment which Paul is declaring to be in force specifically enjoins observance of the seventh-day Sabbath. It knows nothing of a first-day Sabbath and its language is explicit. A second passage is even more direct, although modern translations have lost some of its impact.
The word translated "Sabbath rest" is the Greek "sabbatismos." It appears nowhere else in scripture, so we must look to non-canonical literature to give us a true understanding. Fortunately, a number of ancient writers used the word, and in the writings of Plutarch, Justin Martyr, Epiphaneus, and the Apostolic Constitutions it is clear that its proper translation is "Sabbath-keeping." Thus, the text should be translated
In other words, the Sabbath remains (apoleipetia) or is still present for the saints of God to keep. Given that the Sabbath which was discussed in the preceding verses was that known by David and Joshua (vv. 7-8), it is a good and necessary consequence of this passage that the seventh-day Sabbath is what the NT saints are to observe. Inclusion of the Gentiles in the Sabbath Command The inclusion of Gentiles as in the New Testament era is nothing new. We find that Abraham was to be a blessing to "all families of the earth" (Gen 12:3 KJV). This was not limited to some eschatological fulfillment, but was a distinct present day (to Abraham) blessing. This explicitly states the fact that God's salvation and commandments were never limited to some small sect of select inheritance. We find this specifically stated later.
This is a very rich passage. The promises in it are echoed later on in scriptures familiar to most Christians. Our first observation has to be of just what is being required of man. Verses 1 and 2 summarize what is about to be repeated using different phraseology. "Man" is to "preserve justice and do righteousness." This immediately shows us that this is not restricted to any particular group, but extends to all mankind. But this command is immediately restated and expanded so as to show its universality. The first restatement is that the command to do righteousness is to keep the Sabbath and avoid evil (v2). Then the term "man" is explicitly extended to "foreigners" and "eunuchs" (v3) who are "joined to the Lord," not joined to the Jews. (The Jews had already received the command multiple times.) Having expanded the original thought in a parallel fashion, Isaiah now extends the parallelism to the details of the command to do righteousness. First he tells how the eunuch is to perform God's desires. In parallel form, Isaiah states that the eunuch is to keep Sabbath, please God, and hold fast the covenant. In at least one respect, these are three separate ways of saying the same thing. We already found that the Sabbath was a covenant, and that keeping it pleases God. While this does not exhaust the statement's content, it points out that the Sabbath is a central part of righteousness. One may legitimately ask why this is so. The rest of the ten commandments are moral laws which are possible to derive from enlightened self-interest. God is our maker, so he has to be first and exclusive in all things. That summarizes the first three commandments. The last six are the rules we might derive based on what we would not wish to have happen to us. This leaves the Sabbath alone as a rule which has no basis in anything other than obedience. Certainly a periodic day of rest would be beneficial, but the specific day and interval derive solely from the sovereignty of God. As the center of the ten, it stands as the sign of the covenant. We may note that this was the typical structure of an ancient middle eastern set of laws. The various civil laws would have placed in the center a single law whose sole purpose was to identify those who observed it as loyal subjects. When the ten commandments were given at Sinai, the position of the Sabbath within them would be seen by Jews familiar with the laws of their time as serving this function. The rewards for keeping the Sabbath covenant are rich. God will give the righteous man a memorial and an everlasting name which is better than that of sons and daughters and will not be cut off (v5). This reward is that seen for the churches of Pergamum (Rev 2:17), Sardis (Rev 3:5), and Philadelphia (Rev 3:12). Sabbath-keeping may therefore be seen as central in the obedience of the saints for all time. (More on this later.) Isaiah now goes on to repeat all these same requirements and promises for the foreigner (vv. 6-7) in different words. They will join themselves to the Lord and minister to him (cf. Rev 7:14-15). Loving his name, they will keep the Sabbath (v. 6). Again, while the words of other service are changed, the Sabbath remains central. And the rewards are the same, just cast in different language. This time the saints will be brought to God's holy mountain (v. 7, cf. Heb 12:22-23) which is the church on this earth and the Kingdom in the age to come. They will bring the acceptable sacrifice of praise and good works (v. 7, cf. Heb 13:15-16). Then Isaiah finishes by pointing out that God's house is for "all the peoples." Passing to the end of Isaiah briefly, we may note that time will be counted by Sabbaths in the Kingdom (Isa 66:23), implying the existence of the Sabbath in eternity. As discussed earlier, this should be no surprise, since the Sabbath was part of God's plan for sinless man. But we must make one more stop to examine the Sabbath's function in the end of time. The Seal of God and the Mark of the Beast The book of Revelation tells of the great controversy in great symbolic pictures. Rev 12:7 is perhaps the center of all this, telling directly of war between Satan and Michael. Our part in this war is seen in verse 17, where the dragon (Satan) makes war with the remnant of the seed of the woman. The focus of this war is worship, and is fleshed out in chapters 12-14. God is opposed by an unholy trinity where the Dragon, the Sea Beast, and the Land Beast counterfeit the work of the Father (Rev 13:4), the Son (Rev 13:3), and the Holy Spirit (Rev 13:12) respectively. They demand worship seven times (Rev 13:4 [twice], 8, 12, 15; 14:9, 11). In contrast, we see a single call to "worship Him who made the heaven and the earth and sea and springs of waters." (Rev 14:7) The three chapters have worship as their central theme, and we can see clearly here that the final battle centers on worship. The language in which the call to worship God is given is taken directly from the Sabbath commandment. As we look closer, we find that the parallels between Exodus and Revelation become much more explicit. The ten commandments begin with a preamble (Ex 20:2-3) of salvation from Egypt which is echoed by the angel in Rev 14:6 who proclaims "the everlasting gospel," the message of eternal salvation. Next we find the theme of judgment in the second commandment, where God visits "the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, but showing lovingkindness to thousands, to those who love Me and keep My commandments. (Ex 20:5b-6)." This is echoed by the angel who states that "the hour of his judgment has come. (Rev 14:7)" The third theme is the authority of God as creator seen in the Sabbath commandment and in Rev 14:7. We should note that the thematic parallels occur in the same order both places. Structural parallels are equally important. The saints are characterized as those who keep the commandments of God (Rev 12:17; 14:12). The focus of these chapters is worship, so we are not looking at all ten commandments generally, but rather the first four specifically, since they all deal with worship of God. And again we find that the three beasts counterfeit the content of the commandments just as they counterfeited the object of worship, the godhead. The first commandment is to have the one true God as our only God, yet the sea beast takes the place of God by receiving worship (Rev 13:4, 8). The second commandment proscribes images, yet the land beast raises up an image to be worshiped (Rev 13:14-15). The third commandment tells us not to misuse the name of God, but the sea beast has "blasphemous names" written all over it. All this brings us directly to the Sabbath commandment. The issues of worship are written all through Revelation, and in this section they are constructed in linguistic, thematic and structural parallel to the four commandments which describe our duty of worship to God. As mentioned earlier, the Sabbath stands at the center of the ten commandments in the position peculiar to commands established to demonstrate obedience in ancient middle eastern codes of laws. And because of its unique character (underivable from any physical principle or natural moral precept), it stands as a uniquely suitable test of the worship of obedience. Thus a Sabbath-keeping remains for the saints of God (cf. Heb 4:9). Those who are loyal to God will keep the Sabbath, while those who are not will not. The inclusion of the "authorities clause" of the commandment in the call to worship (Rev 14:7) makes explicit the nature of the call. The true saints of God will honor him as their creator by honoring his day which commemorates creation. This will be done at the risk of their lives (Rev 13:15). A Divergence of Opinion As the reader will note, in this last section I have explicitly pointed out that the test of the Sabbath at the end of time is the creation Sabbath, not a "resurrection Sabbath" on Sunday. Earlier I pointed out language which points specifically to the continuation of the seventh-day Sabbath throughout the NT era. At this point, Dr. Bacon and I begin the presentation of separate positions rather than common ground. We have seen how the Sabbath had its origin in Eden, is an intrinsic part of the covenant between God and man, and is the sign of the covenant as well. We see how scripture shows that the Sabbath is intended to last forever, including its continuation into the Kingdom. The Sabbath was not limited to the Jews, but was explicitly enjoined on the Gentiles, with no time limit before or after the specific inscription of the command. Finally, the Sabbath is the center of the battle over worship which the focus of the time of the end, where its status as the sign of the covenant is of paramount importance. The language of the Bible does not admit of a change of the day of observance from Saturday to Sunday. By this I mean that the Sabbath is defined as the seventh day, and then the term is used throughout scripture as an understood term with that meaning. The Sabbath is always described as "God's Holy Sabbath," "the Sabbath" or in similar definitive language identifying it as belonging to God. Nowhere in scripture do we find indefinite or permissive language which allows man to pick which day he will observe. Sunday advocates will readily admit that no explicit command to change the day of observance exists in scripture. And because the sabbatical language of scripture is definite, this would lend strength to the idea that no change of God's Sabbath has taken place. Finally, ecclesiastical history tells us that the term "Christian Sabbath," referring to Sunday, did not come into being until several centuries after the cross. The Burden of Proof This presents the burden of proof to the Sunday Sabbatarian. It is necessary for him to show how the Sabbath was changed to a new day by legitimate means other than direct command. He must show how the use of "Sabbath" in the NT after the cross either does not imply Sabbath observance or that Sunday observance is otherwise implied by scripture. And he must show how the evidence is sufficiently coercive as to require that Christians are obligated to keep the first day of the week holy rather than the seventh. This is not an inconsequential task. If I am wrong in my exegesis, then I stand at risk in the final chapter of history where the Sabbath stands as the signal attribute of the Christian. On the other hand, if I am correct, that difficulty shifts to the Sunday advocate. Both Dr. Bacon and I desire strongly to serve our master and Lord. We are both endeavoring to be good students of his word. And because that word is true, we cannot both be correct. This said, I retire to await the presentation of the affirmative case for the change of the Sabbath to Sunday. In His Service,
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