Topical Studies
What the Bible says about
Sunday is Not the Sabbath Day
(From Forerunner Commentary)
|
Exodus 31:12-17
The high regard that God gives to the seventh-day Sabbath is evident throughout Scripture. God began teaching Israel about the Sabbath even before He gave the Ten Commandments and made the covenant with Israel (see Exodus 16:14-30; 20:8-11). For forty years, Israel had a weekly lesson on which day God had set apart because no manna fell for them to gather on the seventh day—God had provided twice the amount the day before. Not only was the Sabbath command in place before the Old Covenant was made, but God even made an additional, perpetual covenant just for the Sabbath (Exodus 31:12-17). The Old Covenant—that temporary agreement between God and Israel—was made obsolete with the coming of the New Covenant, but the Sabbath exists outside of that agreement. In addition, notice God's promise at the core of the New Covenant: "I will put My laws in their mind and write them on their hearts" (Hebrews 8:10; 10:16; see Jeremiah 31:31-34). While an agreement may be temporary, God is intent on writing His laws permanently on our hearts—and the Sabbath is one of the most important. Time and again, ancient Israel was subjugated because of Sabbath-breaking and idolatry (see, for example, Ezekiel 20). God gives no indication that the Sabbath is temporary, that He intended to change it later, or that He is ambivalent about His command. In fact, the prophecies specifically show that the Sabbath will be kept after Christ returns and establishes His Kingdom (Isaiah 66:22-23; Ezekiel 44:24; 45:17; 46:3). The gospel writers also do not give any hint or suggestion that God's sanctification of the Sabbath would somehow be switched to the first day of the week. Jesus leaves no impression that the day of worship would change upon His death. Though He and the Pharisees were frequently at odds over the Sabbath, it is clear that the controversy was always over how the Sabbath should be kept, never if or when. Jesus' teachings about the Sabbath are just as applicable for His followers today as the Beatitudes and the parables (Matthew 12:1-12; 24:20; Mark 2:23-28; 3:1-4; Luke 6:1-9; 13:10-16; 14:1-5; John 5:16-19; 7:21-24). He taught the liberating intent of the Sabbath—not the abolishment of it!—because Pharisaic tradition had turned the Sabbath into a burden rather than the "delight" that God intended (Isaiah 58:13-14). Not only did Jesus keep the Sabbath and teach others on it (Mark 1:21; 6:2; Luke 4:16), but after His death, the apostles and even Gentile believers also kept it (Acts 13:14-15, 42-44; 15:19-21; 16:12-15; 17:2; 18:1-11). Thus, from creation through the Millennium—and including Christ's ministry and the New Covenant church—we see God's establishment and steadfast reinforcement of the seventh-day Sabbath. On top of this, there is no scriptural intimation that the day of Christ's death, resurrection, ascension, or any other activity would modify the blessedness, sanctification, and holiness that He had already given to the seventh day.
David C. Grabbe
Did Christ's Resurrection Change the Day of Worship? (Part One)
|
|
Isaiah 30:9-11
For most people, it is a difficult undertaking to buck tradition. There is perhaps no clearer illustration of just how hard it is to throw off the habitual practices of our families and fellow countrymen than in our holiday celebrations. This is doubly true when speaking about religious holidays, such as Easter and Christmas. As often and as forcefully as one might try to proclaim the truth about the paganism and inaccuracies inherent in Easter and Christmas, the words seem to fall on deaf ears. No one wants to have his treasured fantasies burst. The attitude of many professing Christians concerning these holidays is similar to what God saw in Israel during the ministry of Isaiah. What is so difficult is that the truth sets up an uncomfortable proposition: Either we can ignore it and continue blithely in our deceitful, ungodly ways (risking, of course, God's condemnation), or we can accept it and change our lives to conform to it (endangering our relationships with family, friends, and society). It seems to be a no-win situation, each choice fraught with troubles. Most people, despite their purported status as believers, prefer to shrug off the inconvenient truth so as not to rock the boat in the here-and-now. They will worry about what God thinks about their decision later. Yet, to a Christian, there should be no dithering about a choice like this. Jesus tells us in Luke 12:4-5, "And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!" When a real Christian is presented with truth, he embraces it out of reverence for God. As Christ also says, "He who is of God hears God's words" (John 8:47). He later said to His disciples, "He who has My commandments and keeps them, it is he who loves Me. . . . He who does not love Me does not keep My words" (John 14:21, 24). It is as simple as that. Consider one of these stubborn truths that exposes perhaps the most glaring inconsistency of the entire Easter scenario. Jesus Himself says in Matthew 12:38-40: Then some of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from You." But He answered and said to them, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth." This is not a difficult concept. Jesus says quite plainly that He would be buried for three days and three nights, just as Jonah languished three days and three nights in the great fish's belly (Jonah 1:17). Jesus says elsewhere, "Are there not twelve hours in the day?" (John 11:9), and He obviously knew that nighttime also covered twelve hours. Since a full day is made up of twelve hours of day and twelve hours of night (see Genesis 1:5, 8, 13, etc.), doing the simple math brings us to the unassailable conclusion that Jesus prophesied, as the only sign of His Messiahship, that He would be buried for 72 hours. Now, try to cram 72 hours - three days and three nights - between about sundown on Friday and sunrise on Sunday. Not even Superman could do it. In fact, it comes out to about half that time. Hmm. So, let us consider this logically. If Jesus Himself said He would be in the grave for 72 hours, but He was actually "in the heart of the earth" only 36 hours, then Jesus was a liar, guilty of sin, and His sacrifice to take the sins of the world upon Himself was useless. We have no Savior. However, through the resurrection from the dead, Jesus did live again and ascended to the right hand of the Father in heaven. This means that He did not lie. He was in the grave for exactly three days and three nights, and then the Father returned Him to life in glory. He lives now as our High Priest and soon-coming King. Thus, the Good Friday-Easter Sunday tradition is a bald-faced lie. It is a chronological impossibility. Even the traditional Easter text of John 20:1 says plainly that, when Mary Magdalene came to the tomb "while it was still dark" on that Sunday morning, the tomb was already empty. Easter sunrise services have no biblical basis - in fact, since Jesus was put into the tomb just about at sunset, He would have been resurrected at that same time (see Matthew 27:57-60; Mark 15:42-46; Luke 23:50-54; John 19:38-42). Will this truth change any minds? Has it changed yours?
Richard T. Ritenbaugh
Bucking Tradition
|
|
Ezekiel 22:26
The word profane has become rare these days. Its full meaning has disappeared from common conversation, and it is now used almost exclusively with regard to language—as in profanity. But obscene or vulgar speech—as common as it is—is only a fraction of what is contemplated by profane. The word came into English through French from the Latin profanus, and its root is quite revealing. It consists of pro- (before, meaning "against" or "away from") and fanum ("temple"). Something that is profane, then, is literally "against the temple" or even "far from the temple." Biblically, "temple" refers not just to a physical building, but embodies all that takes place there—specifically, the true worship of the true God. Thus, not only can foul words and phrases be "far from the temple"—far from the true worship of God—but also people, behaviors, and even instruments of worship can be profane. Profane may not be an especially common word in the Bible, but wherever it appears, it contains a tremendous amount of gravity. When God warns against profaning something of His (such as His name, Sabbaths, sanctuary, altar, ordinances, etc.), He uses forceful and firm statements to convey His seriousness. Why is God so concerned that His people be vigilantly careful with what He designates as clean and unclean, holy and unholy, or appropriate and profane? These designations define His nature, character, and way of life. Just as a parent teaches a child what is good and what is not—so the child will grow up mirroring the values of the parent—so God instructs His children in what is proper and what is not. Without this divine designation, and the accompanying warnings, we would be left to our own devices and would certainly not mirror the values of our Father (see Proverbs 29:15). To be unconcerned with what God defines as acceptable is to be unconcerned with God Himself. How serious is God? He establishes the death sentence for profaning the Sabbath by working on it (Exodus 31:14). He killed Aaron's sons, Nadab and Abihu, for offering profane fire—fire that had its source in human effort rather than divine causation (Leviticus 10:1-2). He proclaims punishment and disaster on prophets and priests who are profane (Jeremiah 23:11-12, 15-17). Because of profaning God's Sabbaths, the Israelites received God's fury and anger and were scattered among the Gentiles (Ezekiel 20:15-24; 22:6-16). Even after being scattered, they continued to profane His name—something that continues today (Ezekiel 36:16-38; 39:7-8). Clearly, the issue of what is "far from the temple" is not a minor one to God. Ezekiel 44:23-24 foretells of a time when God's priests—teachers, leaders—"shall teach My people [Israel] the difference between the holy and the unholy, and cause them to discern between the unclean and the clean. . . . They shall keep My laws and My statutes in all My appointed meetings, and they shall hallow My Sabbaths." But this time is clearly yet future. Right now, we are in a time more accurately described in Ezekiel 22:26. These things can be clearly seen in the common Western rejection of the Sabbath in favor of Sunday worship; in the syncretism—mixing of holy and profane—of Christmas and Easter; and in the scoffing at the designations of clean and unclean—acceptable and profane—food. In the Israelitish nations, hardly any thought is given to living a holy life, even though our Savior clearly tells us, "Be holy, for I am holy" (Leviticus 11:44-45; 19:2; 20:7; see I Peter 1:15-16). The author of Hebrews exhorts us, "Pursue peace with all people, and holiness, without which no one will see the Lord" (Hebrews 12:14; emphasis ours). The church of God has an even greater responsibility to distinguish between the clean and the unclean—the holy and the profane—than the physical peoples of Israel. To whom much is given, from him much is required (see Luke 12:48). We are called to be lights to the world and witnesses of God and Jesus Christ. Our attention to upholding God's designation of holiness while shunning the profane directly influences how much we resemble God, and the degree to which we resemble God will determine our success in being true and faithful witnesses of Him. In Haggai 2:10-14, God explains that when a people are defiled—unclean, profane—all the works of their hands and their worship of Him are likewise unclean. This is given in the context of the building of the Temple under Zerubbabel and Joshua. God teaches us that holiness is not transferable—but uncleanness is. Having a holy human leader or a holy spouse, friend, or neighbor, will not make us holy. However, our contact with the profane will contaminate us, and the work of our hands will become unfit for His service. God requires those whom He has called into His service to be holy—because He is holy—and to distinguish between the holy and unholy, the unclean and the clean, for by so doing we will come to know Him.
David C. Grabbe
The Holy and the Profane
|
|
Matthew 12:38-40
The seventh day of the week—the Sabbath—was set apart at creation as being blessed, sanctified, and holy (Genesis 2:3; Exodus 20:11). It was given to Israel prior to the Old Covenant (Exodus 16), and confirmed within a separate perpetual covenant (Exodus 31:12-17). It was observed by God's people throughout biblical history, and transgressed by the disobedient. Jesus kept the seventh-day Sabbath, as did the apostles and early church after His death. Prophecies show that it will continue to be kept when He returns to establish His Kingdom on earth. In the face of the Bible's consistent teaching, though, Protestant theologians justify their breaking of the fourth commandment and their worship on the first day of the week by saying that they are honoring the day of Christ's resurrection. They offer this reason despite there being absolutely no indication that God intended such a change, nor is there any explanation from an apostle, prophet, or other messenger after the fact to reveal such a doctrinal deviation—one that would have lit an unthinkable doctrinal firestorm in the first century. Their inadequate reasoning contains more holes. While the day and time of Christ's resurrection are critical to our salvation, they are central for a different reason than the one given by the theologians. By Jesus' own testimony, the true significance of the day and time of His resurrection is that it proves that He was who He claimed to be: the Son of Man, the Messiah. The sign He gave of His Messiahship is that He would be in the grave three days and three nights (that is, 72 hours), and then God would resurrect Him. Therefore, the timing of His resurrection has nothing to do with establishing which day God set apart and made holy, and everything to do with whether He was and is the Messiah. The day and time of His resurrection either prove or disprove His Messiahship—in Christ's words, the holiness of the day is nowhere in view. Followers of Christ should be keen, then, on understanding how long He was in the grave and when He was resurrected, for if the Father did not resurrect Jesus when He foretold, we have no Savior. Now we arrive at a poignant irony: The same theologians that justify Sunday-observance (on the basis of Christ's resurrection) also claim that He died on a Friday afternoon and was resurrected on a Sunday morning—that is, that Jesus did not fulfill the sign of Jonah! Notice He did not foretell "parts of three days" or even just "three days" but "three days and three nights." It is simply not possible to fit three days and three nights between a Friday afternoon and a Sunday morning. These theologians have a couple of serious problems on their hands and heads, not only in attempting to change times and laws (see Daniel 7:25), but also by invalidating the very sign Jesus gave to prove who He was! Reconciling the correct timing of Jesus's burial and resurrection takes some deeper study, but it is not difficult. We know that He was killed on the day of Passover and that His body was put into the grave before sunset (compare Mark 15:42; Luke 23:54; John 19:14). His burial needed to take place before sunset because that marked the end of the day of Passover (a preparation day) and the beginning of a Sabbath. That Sabbath was not a weekly Sabbath, though, but rather an annual one, the first day of the Feast of Unleavened Bread. John confirms this by recording that "that Sabbath was a high day" (John 19:31). This means there are two Sabbaths involved in the timing—an annual Sabbath (the first day of Unleavened Bread) and a weekly Sabbath. Jesus suffered crucifixion on the preparation day for an annual Sabbath rather than the weekly Sabbath, thus He did not die on a Friday, as is commonly believed. In the year of His crucifixion, Passover was on a Wednesday. His body was put into the grave late Wednesday afternoon before the high-day Sabbath began. He was in the grave three days and three nights (Wednesday night through Saturday; 72 hours), and He arose on Sabbath afternoon just before sunset. As After Three Days explains, Sabbath afternoon is the only time when Jesus could have been resurrected after being killed on Passover afternoon and lying in the grave three days and three nights. Yet, His resurrection on the Sabbath is not what makes it holy and set apart. Rather, He was resurrected by God on the day that was already holy and set apart. So, the day of Christ's resurrection does not establish the day of worship—yet even if it did, it would still be on the seventh day! Whether by assumed church authority or by carelessly handling the Word of God, Sunday-keeping is a tradition of men rather than an ordinance of God. Jesus says, "If you love Me, keep My commandments" (John 14:15), including the ten He gave at Mount Sinai. The apostle John concurs: "By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome" (I John 5:2-3). Yet, church leaders for centuries, like the Pharisees before them, have led millions into error by making "the commandment of God of no effect by [their] tradition" (Matthew 15:6). Jesus' resurrection made no change in the day of worship; men took it upon themselves to change it without respect to God's Word. In the near future, however, when Christ returns, all who claim Him as King will once again hallow the Sabbath (Isaiah 66:22-23; Ezekiel 44:24; 45:17; 46:3).
David C. Grabbe
Did Christ's Resurrection Change the Day of Worship? (Part One)
|
|
2 Corinthians 5:9-11
When God summoned us to His way of life, He persuaded us with various proofs that He exists, desires a relationship with us, and rules not just the universe but also the affairs of men. As often happens during our first love (Revelation 2:4-5), we desire to share our joy and newfound truth with others. Most of the time, our early evangelistic efforts fail to produce any new converts to the faith—instead, our efforts usually cause problems in our relationships. Most lay-members, after one or two failures of this sort, get smart and desist in trying to convert their relatives and friends. They realize that nothing will ever happen without God first calling the other individual and changing his heart by His Spirit to accept the truth (John 6:44; Romans 2:4-5; 8:7; I Corinthians 2:10-14; Hebrews 8:10; Ezekiel 11:19). All our preaching and cajoling will accomplish nothing unless God moves to initiate a personal relationship with him. Ministers do not have such an easy out. Certainly, in their personal relationships they can quit trying to "save" those unconverted members of their families, but in their professional capacity, their job is to "persuade men." In personal conduct, counsel, sermons, and articles, they must devote their energies to showing and explaining why God's way is true and will lead to eternal life in His Kingdom. Today, that is not an easy task. It has never been easy, really, but the current environment makes it harder than it has been historically. For starters, though a high percentage of people say they believe in God, most people are no longer religious but secular. Religion is not a high-ranking concern, and because of this, religious issues fly under their radar and over their heads. They just do not care, and even when they inquire about them, they do not understand them because they lack the background and education necessary to evaluate them properly. Another problem is competition. It used to be that most people at least treated Sunday, the so-called "Lord's day," as a Sabbath and devoted most or all of that time to religious pursuits. No longer. Sunday, though it is not God's Sabbath day, is used just like any other day: for work and entertainment. If God receives a few hours on Sunday morning for worship services, most Americans—and Europeans to an even greater degree—think He should feel satisfied that they could spare Him even that much! Yet a third hindrance is the way moderns think. Too many people, especially younger adults, have absorbed the postmodern, values-neutral approach. This way of thinking considers every idea and belief as equally valid, neither right nor wrong. A person can believe anything he likes—even that the moon is made of green cheese—and he should not be judged as right or wrong. Any god one worships, or for that matter, if one chooses to worship no god, is fine, and no one god or belief system is better than any other. In such an environment, how can we persuade anyone of the truth? Our success certainly looks bleak. The answer lies in what Paul writes in II Corinthians 5:9-11: "We make it our aim . . . to be well pleasing to Him." Our judgment does not rest on how many men we persuade but on whether we do the job. We are called to make the witness for God and Christ to the best of our ability and strength. Christ will judge us "according to what [we have] done, whether good or bad." How others react to us and what we say or write matters little; it is "God who gives the increase" (I Corinthians 3:5-8). As Paul says, one plants and another waters, but what happens to the sprout is not under their control but God's. Thus, we cannot quantify the results of our persuasion as others can. We cannot see the growth of our "business" in statistical form. The true measure of our success will be revealed in God's Kingdom, and even then, we will be unable to claim the glory for it. For in persuading men, we "do all to the glory of God" (I Corinthians 10:31).
Richard T. Ritenbaugh
We Persuade Men
|
|
 |
The Berean: Daily Verse and Comment
Sign up for the Berean: Daily Verse and Comment, and have Biblical truth delivered to your inbox. This daily newsletter provides a starting point for personal study, and gives valuable insight into the verses that make up the Word of God. See what over 155,000 subscribers are already receiving each day.
Email Address:
|
We respect your privacy. Your email address will not be sold, distributed, rented, or in any way given out to a third party. We have nothing to sell. You may easily unsubscribe at any time. |
|
|
