And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
\nGenesis 2:2<\/p>\n
INTRODUCTION<\/p>\n
This is a somewhat detailed study on the Sabbath because there is so much confusion among both Jewish believers and Gentile believers about what the Bible really teaches concerning the Sabbath. The apologetics used for mandatory Sabbath-keeping are almost exclusively based upon the Old Testament for obvious reasons: there is no New Testament command for believers in general or Jewish believers in particular to keep the Sabbath.<\/p>\n
The purpose of this study, then, will be to examine what the Sabbath is in both testaments. At the same time, it will try to examine arguments used to support mandatory Sabbath-keeping. This study will be discussed in eleven major categories: first, the definition of the word; secondly, the Sabbath in Judaism; thirdly, the Sabbath in Genesis; fourthly, the Sabbath in the Law of Moses; fifth, the Sabbath in the Prophets; sixth, the Sabbath in the Writings; seventh, the Sabbath in the New Testament; eighth, the issue of Sunday; ninth, the Sabbath and Sunday; tenth, the Sabbatical Year; and eleventh, the Year of Jubilee.<\/p>\n
I. THE DEFINITION OF THE WORD<\/p>\n
The English word \u201cSabbath\u201d comes from the Hebrew word Shabbat. The root meaning is \u201cto desist,\u201d \u201cto cease,\u201d \u201cto rest.\u201d As a name for the day of the week, it is unique in the Hebrew Old Testament in that it is the only day that is actually named. The English language gives names to all seven days of the week: Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday. However, in the Hebrew tongue, both ancient and modern, the Sabbath, the seventh day of the week, is the only day that is named. All the other days are numbered. For example, Sunday is \u201cday one,\u201d Monday is \u201cday two,\u201d Tuesday is \u201cday three,\u201d Wednesday is \u201cday four,\u201d Thursday is \u201cday five,\u201d and Friday is \u201cday six.\u201d However, Saturday is referred to both as \u201cday seven\u201d in Genesis 2 and as the Sabbath day beginning with the Law of Moses.<\/p>\n
II. THE SABBATH IN JUDAISM<\/p>\n
Judaism has made a great deal out of the Sabbath. It is not the purpose of this study to mention everything that Judaism has done with the Sabbath, but only the main features so as to understand both the Jewish observance of the Sabbath today, and also to better understand why there was so much conflict between Yeshua (Jesus) and the Pharisees over the proper way of observing the Sabbath.<\/p>\n
This category will be discussed in five sections: first, the concepts of the Sabbath; secondly, the personifications of the Sabbath; thirdly, the laws of the Sabbath; fourthly, the essential elements of the Sabbath, and fifth, the meals of the Sabbath.<\/p>\n
A. The Concepts of the Sabbath<\/p>\n
The major concept of the Sabbath in Judaism is that of menuchah, the Hebrew word for \u201crest.\u201d The concept of menuchah in Judaism includes the rest of the body, the mind, and the spirit. On this day, work is banished and replaced by menuchah: rest.<\/p>\n
There are many minor concepts involved in the Sabbath. One is the fact that the Sabbath is a time for the study of the Law. Another minor concept is that it is a time for family companionship. It also serves as a weekly protest against slavery, since slaves had to work all seven days of the week. According to Orthodox Judaism, it is on this day that Jews receive an additional soul for the Sabbath. Furthermore, the Sabbath is a foundation of the faith. It is the Sabbath that gave rise to synagogues. The Sabbath is associated with personal salvation, because it is a foretaste of the bliss stored up for the righteous in the world to come.<\/p>\n
According to Judaism, the Sabbath has three age-long functions. First, it enables one to devote himself fully, one day of the week, to the task of becoming \u201ca kingdom of priests and a holy nation\u201d and, in that way, beautifying one\u2019s life. Secondly, it prevents one from becoming enslaved to secular activities, showing freedom from enslavement to Egypt. And thirdly, it proves one\u2019s trust in God: that He will provide even without the material gain of working on the Sabbath.<\/p>\n
B. The Personifications of the Sabbath<\/p>\n
Judaism has personified the Sabbath in three ways. First, the Sabbath is a \u201cBride,\u201d emphasizing the loveliness of the Sabbath. On Friday night, the Jewish people receive the Sabbath Bride with hymns. One famous rabbi said that on the eve of the Sabbath we should say, \u201cCome, let us go out to meet the Bride, the Queen.\u201d Another famous rabbi would cry as the Sabbath was coming in, \u201cCome, oh Bride! Come, oh Bride!\u201d<\/p>\n
A second way the Sabbath is personified is as a \u201cQueen,\u201d emphasizing the graciousness of the Sabbath. On Friday afternoon, the mystics of the town of Safed in Israel used to go out into the fields outside the city to receive Queen Sabbath.<\/p>\n
A third way that the Sabbath has been personified in Judaism is as a \u201cPrincess,\u201d emphasizing the charm of the Sabbath.<\/p>\n
C. The Laws of the Sabbath<\/p>\n
All together the rabbis came up with about one thousand five hundred different rules and regulations concerning the Sabbath. These were divided into thirty-nine areas of prohibited work on the Sabbath day.<\/p>\n
These thirty-nine areas were based on the construction of the Tabernacle in the wilderness. The rabbis arrived at their deduction in this manner: the passage on constructing the Tabernacle and the passage prohibiting work on the Sabbath were put side by side. This juxtaposition of the passages was interpreted as meaning that no work was allowed on the Tabernacle on the Sabbath day. Therefore, the prohibited work for the Sabbath day was whatever area of work that was required for the Tabernacle. The rabbis concluded that there were thirty-nine areas of work on the Tabernacle which were forbidden on the Sabbath day.<\/p>\n
These original thirty-nine areas of work were known as avot, a Hebrew word meaning \u201cfathers.\u201d The avot work or the \u201cfathers\u2019 work\u201d was the actual work on the Tabernacle itself that was forbidden on the Sabbath day.<\/p>\n
From these thirty-nine areas they developed many toledot, a Hebrew word meaning \u201coffspring\u201d or \u201cderivatives.\u201d They decided which other works man does that would fit into these areas. These were other labors of the same area that shared a common purpose of the avot works. Therefore, they were also forbidden.<\/p>\n
Through a form of rabbinic logic known as pilpul, they derived many new rules and regulations out of the original thirty-nine areas of work forbidden on the Tabernacle on the Sabbath day. By the time all of the laws were developed, there were approximately one thousand five hundred rules and regulations for the Sabbath day. These are largely still followed in Orthodox Judaism today.<\/p>\n
D. The Essential Elements for Sabbath<\/p>\n
There are three basic essentials for Sabbath observance: first, challah, an egg-bread whose yellow color is due to the heavy use of egg yolk; secondly, wine; and thirdly, candles.<\/p>\n
1. Sabbath Foods
\nChallah bread is the one essential food for the Passover, and it is prepared in a braided form for most Sabbaths. Two loaves are used to symbolize the double portion of the manna that God gave for the Sabbath day. Every day, God gave one portion of manna, except on Friday, when He gave two portions to cover the needs for both Friday and Saturday.<\/p>\n
As the Sabbath begins to draw nigh on Friday night, the challah bread is broken with a special blessing over it, and it is then dipped in salt before it is eaten, because all sacrifices were salted. The name challah itself means \u201cround loaf\u201d or \u201ccake\u201d and it represents the share or loaf given to the priest during the time when the Tabernacle stood and later the Temple. Later, the Sabbath loaf retained its old Hebrew name, although it was no longer given to priests.<\/p>\n
Some traditional Sabbath foods include fish. Any kind of kosher meat is permitted, but according to rabbis, fish is to be preferred for several reasons. First, God promised that Israel will multiply \u201clike the sand of the sea\u201d and fish comes from the sea. Secondly, the word \u201cfish\u201d has the numerical value of seven in Hebrew, which equals the seventh day of the week. And thirdly, just as God always watches over Israel, the eye of the fish is always open.<\/p>\n
Another type of food for the Sabbath is known as kugel, which is a pudding or a casserole of rice or noodles fixed with raisins.<\/p>\n
Another specialty food is known as cholent, which comes from a word that means \u201cwarm.\u201d This was food that was kept warm from Friday into the Sabbath, so they can enjoy a warm meal for the Sabbath day.<\/p>\n
2. Sabbath Lights<\/p>\n
The second essential element for the Sabbath observance in Judaism is lights. Why lights? Originally, the lighting of candles was a Jewish protest against the Babylonian Sabbath, which used neither fire nor light. In ancient times, the last act before the Sabbath began was the kindling the lights, because it was prohibited to kindle fire on the Sabbath. Originally, the intent was only to provide light for the Sabbath, but eventually, it was associated with the Sabbath. Later, the rabbis reinterpreted it as symbolizing the weekly refilling and rekindling of the Lampstand in the Temple. Today, the candles are lit to symbolize the joy that fills the Jewish home on this day. The creation of light was the first work of God, and God rested from His work of Creation on the Sabbath day. Furthermore, according to Judaism, when Adam and Eve sinned, the great light of Creation was extinguished. The Sabbath lights manifest the Jewish longing to return to a state of sinlessness, when the first light will reappear in the world to come.<\/p>\n
What about the number of lights? In most Jewish homes today, two candles are lit. Historically, the reason was that in the average Jewish home in talmudic times, there were just three rooms: the kitchen, the living room, and the bedroom. Before the Sabbath began, one light was lit in the kitchen, and one light in the living room, but not in the bedroom, for once the Sabbath began, one could not extinguish the light on the Sabbath day. Obviously, one did not want to have a lighted candle while sleeping. Eventually, lighting the two candles, one for the kitchen and one for the living room, became an established religious rite. Later it was reinterpreted by the rabbis to represent the two versions of the Sabbath commandment: first, Exodus 20:8, which states: Remember the sabbath day; and secondly, Deuteronomy 5:12, which states: Observe the sabbath day. The norm today is two candles, some Jewish homes light seven, while others light ten.<\/p>\n
The one who kindles the Sabbath lights is generally the woman. It is uniquely the responsibility of the woman to light the candles. According to the rabbis, when Adam fell, it was really the woman who caused the light to be extinguished, so it is now the woman who is responsible to bring the light back. After kindling the lights, and while saying the blessing, a woman covers her eyes with the palm of her hands. The reason for this is that normally all blessings are recited before the rite or the act itself in Judaism. However, on the Sabbath the woman first kindles the fire and then recites the blessing, because once the Sabbath has been ushered in with the blessing, the kindling of lights is forbidden since that would be work. Because the blessing must precede the act, she shields her eyes with the palms of her hands so as not to see or to benefit from the light until after the blessing. This also, according to Judaism, will aid in devotion during prayer.<\/p>\n
As she lights the candles and covers her eyes, she will say the following blessing: Blessed art You, O Lord our God, King of the universe, Who has sanctified us with Your commandments and commanded us to kindle the lights of the Holy Sabbath.<\/p>\n
3. Sabbath Wine<\/p>\n
Wine is the third essential element required for the Sabbath observance; everyone will drink a certain small portion of wine. This will be preceded by the recitation of a blessing: Blessed are You, O Lord our God, King of the universe, Who created the fruit of the vine.<\/p>\n
The expression \u201cfruit of the vine\u201d in Judaism does not refer to grape juice. It refers to real wine that comes from the fruit of the grape. Judaism uses the expression \u201cfruit of the vine\u201d on special occasions.<\/p>\n
E. The Meals of the Sabbath<\/p>\n
The Sabbath is an occasion for eating. All together one will eat three meals on the Sabbath day. There is also a tradition of eating a fourth meal before the Sabbath actually comes to an end. The first meal is eaten on Friday night, the second meal is eaten on Saturday morning, and the third meal is eaten on Saturday afternoon following the synagogue service.<\/p>\n
The Sabbath tablecloth is always white. The history of this custom has to do with the fact that tablecloths were used only on festive occasions in ancient times, and these were usually white. Eventually, the Sabbath became associated with white tablecloths, and later this was reinterpreted to symbolize the manna, the color of which was white.<\/p>\n
III. THE SABBATH IN GENESIS<\/p>\n
The third category in the study of the Sabbath will be divided into four sections: the key passage, and exposition, the issue, and a summary.<\/p>\n
A. The Key Passage\u2014Genesis 2:2\u20133<\/p>\n
And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and hallowed it; because that in it he rested from all his work which God had created and made.<\/p>\n
B. The Exposition<\/p>\n
Seven things should be noted concerning the exposition of the key passage. First, with the end of the sixth day God finished His creative work. Secondly, God then rested on the seventh day, not in the sense that He was tired, but in the sense of \u201cceasing.\u201d The Hebrew word shabbat means not only \u201cto rest,\u201d it also means \u201cto cease.\u201d God \u201csabbathed,\u201d meaning He rested in the sense of ceasing from His labors or work. Thirdly, God did two things to the seventh day; He blessed it, and He hallowed or sanctified it. Fourthly, the reason He blessed it because God rested on that day; He ceased from all His creative work. Fifth, this is the only reference to the Sabbath in the whole Book of Genesis, and it is not called a \u201cSabbath\u201d but only the seventh day. Sixth, there is no command to observe the Sabbath in Genesis. And seventh, the emphasis is on rest and cessation, not on observance.<\/p>\n
C. The Issue<\/p>\n
The issue is this: Is the Sabbath a creation ordinance? At this point, let us assume that the Sabbath is a creation ordinance. If so, it would mean that it is obligatory for both Jews and Gentiles, since it was given before there was any distinction between Jews and Gentiles, a distinction that only began with Genesis 12, not Genesis 2.<\/p>\n
Furthermore, even if it were a creation ordinance, it would not mean it is obligatory upon all. For example, one thing that certainly is a creation ordinance is marriage (Gen. 2:23\u201325). However, it is not mandatory for every individual because celibacy or singleness is a coequal, even a superior, option (Mat. 19:10\u201312; 1 Cor. 7:1\u20137). If the Sabbath were a creation ordinance, then these things would also be true.<\/p>\n
However, the truth is that the Sabbath is not a creation ordinance and this can be seen in six ways. First, the crucial term shabbat or \u201cSabbath\u201d is not even mentioned. At this point, there is no use of the word shabbat; the day is only referred to as the seventh day.<\/p>\n
The second way this is seen is that there is no mention of man\u2019s being involved in the rest. There is only a mention of God\u2019s resting.<\/p>\n
The third way this is seen is that the seventh day does mark a climax. However, the climax is not the creation of man, but it is God\u2019s own triumphal rest. God\u2019s own triumphal rest is what makes this day unique.<\/p>\n
The fourth way this is seen is that there is no command in the Book of Genesis to observe the seventh day, it only states what God did on the seventh day. It is not found among the Noahic commandments or among the commands God gave to Abraham, Isaac, or Jacob. Furthermore, there is no record of its practice between Adam and Moses.<\/p>\n
The fifth way this is seen is that the Sabbath is never treated as a creation ordinance in the New Testament. Mark 2:27 states: The sabbath was made for man, and not man for the sabbath.<\/p>\n
Some try to use this verse to prove that the Sabbath was a creation ordinance. However, the point of this verse is not to deal with the origin of the Sabbath, but to deal with the purpose of the Sabbath: The sabbath was made for man. Furthermore, what Yeshua said was to contradict the Pharisaic teaching that Israel was created for the purpose of honoring the Sabbath. A second passage used to try to prove that the Sabbath was a creation ordinance is Hebrews 4:3\u20134, but this passage is simply teaching about salvation rest on the basis of the Old Testament. The Book of Hebrews treats Genesis eschatologically for salvation rest, not as a creation ordinance. It also treats the Genesis Sabbath typologically of the future, heavenly rest.<\/p>\n
And sixth, yes, God did bless and sanctify the Sabbath, but the blessing and sanctification of the seventh day was to emphasize rest and cessation of work, not as an observance.<\/p>\n
Commenting on this point, Lewis Sperry Chafer, founder of the Evangelical Theological College (now Dallas Theological Seminary), wrote:<\/p>\n
It is incredible that this great institution of the Sabbath could have existed during all those centuries and there be no mention of it in the scriptures dealing with that time. The words of Job, who lived 500 years and more before Moses, offer an illustration. His experience discloses the spiritual life of the pre-Mosaic saint, having no written scriptures, and striving to know his whole duty to God. Job and his friends refer to creation, the flood, and many details of human obligation to God; but not once do they mention the Sabbath. Again, it is impossible that this great institution, with all that it contemplated of relationship between God and man, could have existed at that time and not have been mentioned at any portion of the argument of the book of Job. (Grace, pp. 248\u2013249)<\/p>\n
Writing along similar lines, Dr. Charles L. Feinberg states in The Sabbath and the Lord\u2019s Day (New York: American Board of Missions to the Jews, n.d. pp. 15\u201317):<\/p>\n
There are some who find a reference to the institution of the Sabbath at creation \u2026 It will be noted that there is no hint that God gave the Sabbath to man. He alone rested \u2026 Not only do those who keep the seventh day try to read into this passage the institution of the original Sabbath for all mankind, but even others go to this passage for their supposed authority for the Lord\u2019s Day. They reason that if the Sabbath received its authority here, and the observance of the seventh day has been changed to the first day, then the observance of the first day must go back to Genesis 2 for its authority. Another fact that militates against the view that the Sabbath began in Eden is that we find no mention of it for centuries later \u2026<\/p>\n
A study of the period between Adam and Moses, a period of about 2,500 years, will reveal that the institution of the Sabbath is not mentioned anywhere \u2026 If the Sabbath did exist, then it is more than passing strange that, although we find accounts of religious life and the worship of the patriarchs, in which accounts mention is specifically made to the rite of circumcision, the sacrifices, the offering of the tithe, and the institution of marriage, we should find no mention of the great institution of the Sabbath. It did not exist \u2026<\/p>\n
In the New Testament, Genesis 2:2\u20133 is not treated as a creation ordinance, but it is treated eschatologically of Messiah\u2019s salvation rest. Hebrews 4:3\u20134 uses the passage to teach that salvation rest is rooted in the Old Testament.<\/p>\n
It also interpreted typologically of the future, heavenly rest, as Harold H. P. Dressler, Professor of Biblical Studies at Northwest Baptist Theological College in Vancouver, Canada, states in his article \u201cThe Sabbath in the Old Testament\u201d:<\/p>\n
Genesis 2 does not teach a \u201ccreation ordinance\u201d \u2026 the institution of the Sabbath for the people of Israel, however, was based on the creation account and became a sign of God\u2019s redemptive goal for mankind. (From Sabbath to Lord\u2019s Day, p. 30)<\/p>\n
Finally, six observations can be made on the issue of the Sabbath\u2019s being a creation ordinance. First, the Sabbath rest law is not found in the Edenic Covenant, the covenant God made with Adam in Eden. Secondly, it is not found in the Adamic Covenant, the covenant God made with Adam after his expulsion from the Garden. Thirdly, it is not found in the Noahic Covenant, the covenant God made with Noah after the Flood. Fourthly, it is not found in the Abrahamic Covenant, the covenant God made with Abraham, with whom the Jewish people began. Fifth, there is no record of anyone\u2019s observing the Sabbath throughout the Book of Genesis, from Adam to Moses. Sixth, there is the example of Job, a pre-Mosaic saint. There is no mention of the Sabbath, although Job does mention things in the Book of Genesis such as the Creation, the Flood, and many details concerning man\u2019s obligation to God.<\/p>\n
So, concerning the issue: Is the Sabbath a creation ordinance? one can draw three conclusions: first, the Sabbath is not a creation ordinance; secondly, the institution of the Sabbath for the people of Israel was based on the creation account; and thirdly, it thus became an eschatological sign of salvation rest and God\u2019s redemptive goal for mankind.<\/p>\n
D. Summary<\/p>\n
This category can be summarized in five points. First, there is no use of the term shabbat or \u201cSabbath\u201d in the Book of Genesis; it uses only the term the seventh day. Secondly, there is no command that it be observed as a day of rest. Thirdly, there is no record of anyone\u2019s keeping the seventh day prior to Moses. Fourthly, the seventh day is emphasized as a day of rest and cessation from work, but not as a day of observance. Fifth, there is no basis for mandatory Sabbath observance for Jews or Gentiles on the basis of Genesis 2. If the Sabbath were a creation ordinance, it would be obligatory for Jews and Gentiles, not just Jewish believers.<\/p>\n
IV. THE SABBATH IN THE LAW OF MOSES<\/p>\n
The Hebrew Old Testament is divided into three sections: the Law of Moses, the Prophets, and the Writings. The fourth category, the Sabbath in the Law of Moses, will be discussed in eleven sections: the passages; the Sabbath commandment proper; the Sabbath as a sign; the ceremonial aspects of the Sabbath; the features of the Sabbath; the Law of Moses rendered inoperative; the ceremonial, civil, and moral distinctions; the moral law and the Law of Moses; the question: Is the Sabbath law moral or ceremonial? and the conclusion.<\/p>\n
A. The Passages<\/p>\n
1. Exodus 16:23\u201330<\/p>\n
And he said unto them, This is that which Jehovah has spoken, Tomorrow is a solemn rest, a holy sabbath unto Jehovah: bake that which ye will bake, and boil that which ye will boil; and all that remains over lay up for you to be kept until the morning. And they laid it up till the morning, as Moses bade: and it did not become foul, neither was there any worm therein. And Moses said, Eat that to-day; for to-day is a sabbath unto Jehovah: to-day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none. And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. And Jehovah said unto Moses, How long refuse ye to keep my commandments and my laws? See, for that Jehovah has given you the sabbath, therefore he gives you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. So the people rested on the seventh day.<\/p>\n
This passage deals primarily with the prohibition of gathering manna on the Sabbath day. In verse 23, God told Moses that the following day was a solemn rest, a holy sabbath, so they were to prepare for it on the sixth day. Verse 24 promised that the manna gathered on the sixth day for the Sabbath would not spoil. Verse 25 states that there would be no manna in the field on the Sabbath. Therefore, in verse 26, they were to gather manna for six days, but on the seventh day there would be no manna. According to verse 27, some did go out to gather on the seventh day, but found none. In verse 28, this was disobedience. In verse 29, God had now given them the Sabbath; therefore, God will give a double portion of manna on the sixth day. On the seventh day, everyone should abide in his own home. In verse 30, therefore, the people rested on the seventh day.<\/p>\n
What does all this teach? First, that the Sabbath observance, as an observance, began only with Moses. Secondly, this passage contains the first occurrence of both the word shabbat and the concept of the Sabbath as a day of rest, for the word was not used in the Book of Genesis. Only now is there a concept of rest on the Sabbath for man. Thirdly, it is here in the Hebrew text that the full form is found for the first time: shabbaton shabbat kodesh, meaning \u201ca solemn rest, a holy sabbath,\u201d \u201ca sabbatical celebration.\u201d The reason the full form is given is that it was not known before this time. Fourthly, in the Hebrew text, there is no definite article; grammatically, this implies that it was not known before this time. Fifth, the text literally states, \u201ctomorrow is a rest of a holy sabbath.\u201d Sixth, the specific command was not to gather manna on the Sabbath. The fact that so many disobeyed this rule implies that the people were not used to resting on the Sabbath day.<\/p>\n
2. Exodus 20:8\u201311<\/p>\n
Remember the sabbath day, to keep it holy. Six days shall you labor, and do all your work; but the seventh day is a sabbath unto Jehovah your God: in it you shall not do any work, you, nor your son, nor your daughter, your man-servant, nor your maid-servant, nor your cattle, nor your stranger that is within your gates: for in six days Jehovah made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore Jehovah blessed the sabbath day, and hallowed it.<\/p>\n
This passage contains the fourth commandment and six observations can be made. The first observation is that God used the word Remember in verse 8, not as a reference back to Genesis 2, but as a reference to its nearest context, Exodus 16. He can now say Remember, since it was already mentioned in chapter 16. However, in Deuteronomy 5:12, which does not have the same context, He used the word Observe, rather than Remember.<\/p>\n
The second observation, also in verse 8, is that they were to keep it holy; they were to keep it as a special day, separated from all others as a day dedicated to God.<\/p>\n
The third observation, verses 9\u201310, is that the key way to keep it holy was cessation from work. This included family members, servants, strangers, and domesticated animals. God rested on the seventh day and so Israel is to rest on the seventh day.<\/p>\n
The fourth observation, verse 11, is that only now is the word shabbat applied to the seventh day of Genesis 2:2\u20133. Again, this does not mean that the Sabbath of the seventh day of Genesis 2 had already been set aside for humanity. The word wherefore in Hebrew is al kein, which means that the present command was based upon a previous event. The previous event was the fact that God rested on the seventh day, but it does not mean the command itself was previously enforced at the time of the event. The construction causally connects an event of the past with a situation or command in the present.<\/p>\n
The fifth observation is that there is no obligation here to worship God on this day; the Sabbath was not a day of worship, but a day of rest.<\/p>\n
And the sixth observation is that this was not a day of total inactivity, but a day of rest and refreshment. The rest itself was an act of worship; corporate worship was not a factor in the Old Testament Sabbath.<\/p>\n
3. Exodus 23:12<\/p>\n
Six days you shall do your work, and on the seventh day you shall rest; [the purpose was] that your ox and your ass may have rest, and the son of your handmaid, and the sojourner, may be refreshed.<\/p>\n
This verse contains a short summary concerning the Sabbath law, and three observations can be made: first, the emphasis of this passage is again on rest and refreshment; secondly, it includes both man and animal; and thirdly, there is no command for corporate worship.<\/p>\n
4. Exodus 31:12\u201317<\/p>\n
This passage provides some details concerning the Sabbath law. In verse 12, God spoke to Moses. In verse 13, God told Moses to speak to the children of Israel that they keep His sabbaths. The reason was that it was a sign between God and Israel throughout their generations that they may know that Jehovah is the One who sanctifies them.<\/p>\n
Then in verses 14\u201317, God adds: Ye shall keep the sabbath therefore; for it is holy unto you: every one that profanes it shall surely be put to death; for whosoever does any work therein, that soul shall be cut off from among his people. Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to Jehovah: whosoever does any work on the sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days Jehovah made heaven and earth, and on the seventh day he rested, and was refreshed.<\/p>\n
There are seven observations concerning these verses. First, this passage follows the instructions concerning the Tabernacle. The work on the Tabernacle was holy work, but the law of the Sabbath still applies and supersedes, so they could not even do this holy work on the Sabbath day. Secondly, the Sabbath is now called an ot, meaning a \u201csign\u201d between God and Israel. The Sabbath is a sign that it is God who sanctifies or sets Israel apart from all other nations. It is a sign that God ceased to work after six days and rested on the seventh. As a sign, it could only be meant for Israel. It is a memorial of Creation. It is a sign of God\u2019s covenant-relationship to Israel. Thirdly, the Sabbath is a perpetual covenant, for it is a sign of the Mosaic Covenant. It is perpetual, meaning it was to be in existence as long as the Mosaic Covenant was in effect. Fourthly, the penalty for disobedience was death. Fifth, the specific command was cessation from work. Sixth, profaning the Sabbath meant to work on the Sabbath and thus consider the Sabbath like any other day. They were to do no work, but to stay at home. And seventh, there is no command for corporate worship.<\/p>\n
5. Exodus 34:21<\/p>\n
Six days you shall work, but on the seventh day you shall rest: in plowing time and in harvest you shall rest.<\/p>\n
This passage prohibits plowing or reaping on the Sabbath day, and four observations can be made. First, the Sabbath law applied even during the critical times of plowing and harvest. Secondly, this is a short summary that came with the second set of tablets. Thirdly, the main emphasis is that on the Sabbath day there must be a cessation of all farm work. And fourthly, there is no command for corporate worship.<\/p>\n
6. Exodus 35:1\u20133<\/p>\n
This passage has for its main point that there was to be no kindling of fire on the Sabbath day. According to verse 1, it is a command, and God states in verses 2\u20133: Six days shall work be done; but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to Jehovah: whosoever does any work therein shall be put to death. Ye shall kindle no fire throughout your habitations upon the sabbath day.<\/p>\n
Six observations are made in this passage: first, the Sabbath day is mandatory; secondly, the Sabbath day is a holy day; thirdly, the Sabbath is a day of solemn rest; fourthly, violating the Sabbath incurs the death penalty; fifth, the command proper is that there be no kindling of fire on the Sabbath day; and sixth, there is no command for corporate worship on this day.<\/p>\n
7. Leviticus 16:31<\/p>\n
It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever.<\/p>\n
This passage deals with the Sabbath of the Day of Atonement and two observations can be made. First, the Day of Atonement is to be treated as a sabbath. And secondly, this is the only time that the term sabbath is used of a day that is not the seventh day of the week.<\/p>\n
8. Leviticus 19:3<\/p>\n
Ye shall fear every man his mother, and his father; and ye shall keep my sabbaths: I am Jehovah your God.<\/p>\n
This passage has a basic command: ye shall keep my sabbaths. By using the word my in this passage, God is claiming the Sabbath day as His own.<\/p>\n
9. Leviticus 19:30<\/p>\n
Ye shall keep my sabbaths, and reverence my sanctuary: I am Jehovah.<\/p>\n
This passage emphasizes the basic command: Ye shall keep my sabbaths. God again claimed the day for Himself.<\/p>\n
10. Leviticus 23:3<\/p>\n
Six days shall work be done: but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work: it is a sabbath unto Jehovah in all your dwellings.<\/p>\n
This passage correlates the Sabbath with the feasts of Israel, and five observations can be made. First, there are two names for this day, a sabbath of solemn rest and a holy convocation. Secondly, this passage comes just before the discussion on the seven Holy Seasons of Israel, showing that the Sabbath laws must apply even if a holy day falls on the Sabbath day. Thirdly, the command proper is that it is a day of rest, when no work was allowed. Fourthly, there is no command here for corporate worship, only a day of rest in all your dwellings. And fifth, it is a holy convocation.<\/p>\n
The expression holy convocation is sometimes used to teach corporate worship on the Sabbath day. However, this term does not mean \u201ccorporate worship,\u201d for it is used of the Passover in Leviticus 23:4, as well as other festivals, which had to do with family gatherings, not corporate worship. It is a reference to the gathering of the priesthood for the special sacrifices to be offered on this occasion.<\/p>\n
11. Leviticus 23:11<\/p>\n
and he shall wave the sheaf before Jehovah, to be accepted for you: on the morrow after the sabbath the priest shall wave it.<\/p>\n
This passage deals with the Sabbath in conjunction with the Feast of First-fruits. This feast was to be observed on the morrow after the sabbath, meaning on the first day of the week. The point is that the Feast of First-fruits was to be observed on the first day of the week, our Sunday today, following the Sabbath which, in turn, followed Passover. Simply put, this feast was to be observed on the first Sunday after Passover.<\/p>\n
12. Leviticus 23:15\u201316<\/p>\n
And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete: even unto the morrow after the seventh sabbath shall ye number fifty days [from the Feast of First-fruits to the Feast of Weeks]; and ye shall offer a new meal-offering unto Jehovah.<\/p>\n
This passage deals with the Sabbath in conjunction with the Feast of Weeks or Pentecost. The Feast of Weeks is to be observed seven weeks, plus one day, following the Feast of First-fruits. It was counted by the number of Sabbaths.<\/p>\n
13. Leviticus 23:32<\/p>\n
It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.<\/p>\n
This passage deals with the Sabbath of the Day of Atonement. This is not a reference to a weekly Sabbath, but shows again that the only time the term shabbat was applied to a day other than the seventh day of the week was the Day of Atonement.<\/p>\n
14. Leviticus 23:38<\/p>\n
besides the sabbaths of Jehovah, besides your gifts, and besides all your vows, and besides all your freewill-offerings, which ye give unto Jehovah.<\/p>\n
This passage makes a passing reference to the sabbaths of Jehovah, meaning they are His Sabbaths. The point is that the offerings for the seven Holy Seasons of Israel are in addition to the Sabbath offerings, not in place of them.<\/p>\n
15. Leviticus 24:5\u20139<\/p>\n
This passage connects the Sabbath with the shewbread, especially verse 8: Every sabbath day he shall set it in order before Jehovah continually; it is on the behalf of the children of Israel, an everlasting covenant.<\/p>\n
Two observations can be made from this verse. First, that on every Sabbath, the priest had to lay out the shewbread. And secondly, that this was a ceremonial facet of the Sabbath commandment.<\/p>\n
16. Leviticus 26:2<\/p>\n
This passage is exactly the same as those in chapter 19:3 and 30: Ye shall keep my sabbaths, and reverence my sanctuary: I am Jehovah.<\/p>\n
17. Numbers 15:32\u201336<\/p>\n
And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it had not been declared what should be done to him. And Jehovah said unto Moses, The man shall surely be put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him to death with stones; as Jehovah commanded Moses.<\/p>\n
This passage deals with an execution for violating the Sabbath law. In verse 32, a man was found gathering sticks upon the sabbath day. In verse 33, the violator was brought before Moses and Aaron and the whole congregation of Israel. In verse 34, he was placed under arrest. At the inquiry of Moses, God answered in verse 35, and in verse 36 the man was executed.<\/p>\n
Two observations can be made: first, this reemphasizes the death penalty for violating the Sabbath law; and secondly, the specific command that was violated was the picking up of sticks on the Sabbath day.<\/p>\n
18. Numbers 28:9\u201310<\/p>\n
And on the sabbath day they were to offer two he-lambs a year old without blemish, and two tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and the drink-offering thereof: this is the burnt-offering of every sabbath, besides the continual burnt-offering, and the drink-offering thereof.<\/p>\n
This passage deals with Sabbath offerings, and two observations can be made: first, this also emphasizes the ceremonial facet of the Mosaic Law; and secondly, it shows that, for the priests, the Sabbath was not a day of rest, but a day of work.<\/p>\n
19. Deuteronomy 5:12\u201315<\/p>\n
Observe the sabbath day, to keep it holy, as Jehovah your God commanded you. Six days shall you labor, and do all your work; but the seventh day is a sabbath unto Jehovah your God: in it you shall not do any work, you, nor your son, nor your daughter, nor your man-servant, nor your maid-servant, nor your ox, nor your ass, nor any of your cattle, nor your stranger that is within your gates; that your man-servant and your maid-servant may rest as well as you. And you shall remember that you were a servant in the land of Egypt, and Jehovah your God brought you out thence by a mighty hand and by an outstretched arm: therefore Jehovah your God commanded you to keep the sabbath day.<\/p>\n
This passage is a reiteration of the fourth commandment, given in the Book of Exodus. Verses 12 and 13 give the command, and in verse 14, no one is allowed to do any work on the Sabbath day. In verse 15, they are to remember that they were servants in the land of Egypt, and that Jehovah, the God of Israel, brought them out of Egypt by a mighty hand and by an outstretched arm. For that reason: Jehovah your God commanded you to keep the sabbath day.<\/p>\n
From this passage, there are six things to be noted. First, the key distinction between the fourth commandment in Deuteronomy as over against the fourth commandment in the Book of Exodus is that here it states: Observe the sabbath, whereas in Exodus it states: Remember the sabbath. In Exodus 20, God said to Remember the Sabbath, because within the Book of Exodus, the Sabbath was already mentioned in chapter 16. However, within the framework of Deuteronomy, there was no previous mention of the Sabbath, so it is Observe the Sabbath day rather than Remember it. Furthermore, while the Book of Exodus lists various groups that cannot work, Deuteronomy adds that neither the ox nor the ass is allowed to work, an addition to the Exodus account.<\/p>\n
The second thing to be noted is that this passage is a reminder of the Exodus commandment.<\/p>\n
The third thing to be noted is that the commandment proper is a cessation of labor. That includes family members, servants, strangers, Gentiles living in the Land, and all domesticated animals.<\/p>\n
The fourth thing to be noted is that the background to this command includes four things: first, Israel was once a servant to Egypt with no day of rest; secondly, God delivered Israel and brought her out of the land of Egypt; thirdly, because of the Exodus experience, God commanded Israel to keep the Sabbath; and fourthly, for the same reason, the servants must also rest on this day.<\/p>\n
The fifth thing to be noted about this passage is that the Sabbath is a sign of the Exodus; it is a sign that God brought Israel out of the land of Egypt. The Sabbath is to be kept as a sign and a memorial of the Exodus experience. For this reason, the Sabbath can only be related to Israel, since only Israel was delivered from the land of Egypt. God did not deliver the Church in general from Egypt, nor did He deliver the Seventh Day Adventists in particular from Egypt.<\/p>\n
And the sixth thing to be noted is that, again, there is no command for corporate worship.<\/p>\n
B. The Sabbath Commandment Proper<\/p>\n
In this section of the Sabbath in the Law of Moses, there are seven aspects to the Sabbath commandment.<\/p>\n
1. The Command to Rest<\/p>\n
The first aspect is positive; the Sabbath commandment was a day of rest.<\/p>\n
2. The Prohibition against Labor<\/p>\n
The second aspect is negative; the Sabbath commandment meant no labor whatsoever.<\/p>\n
3. The Specific Activities Prohibited<\/p>\n
The third aspect gave five specifics of what not to do on the Sabbath day: there was to be no gathering of manna (Ex. 16:23\u201330); there was to be no traveling (Ex. 16:29); there was to be no plowing or reaping (Ex. 34:21); there was to be no kindling of fire (Ex. 35:3); and there was to be no gathering of wood (Num. 15:32).<\/p>\n
4. The Work of the Priesthood<\/p>\n
The fourth aspect about the Sabbath commandment is that there was a major exception to the \u201cno labor rule\u201d in that the Sabbath was not a day of rest for the priesthood. They had to work more on this day than on the regular days.<\/p>\n
5. The Penalty for Violation<\/p>\n
The fifth aspect is that there was a penalty for profaning the Sabbath: death. To profane the Sabbath was to treat it like any day.<\/p>\n
6. No Command for Corporate Worship<\/p>\n
The sixth aspect is that the one thing missing from every Sabbath passage is a command for corporate worship. There was not a single command for corporate worship anywhere in these passages.<\/p>\n
7. The Application of the Commandment<\/p>\n
And the seventh aspect is that the application of the Sabbath commandment can be seen in three ways: first, in the inconsistencies of Sabbath-keeping, secondly, in the misapplication of corporate worship, and thirdly, the conclusion.<\/p>\n
a. The Inconsistencies of Sabbath-keeping<\/p>\n
The first way this can be seen is in the inconsistencies of Sabbath-keeping. Seven inconsistencies will be discussed.<\/p>\n
The first inconsistency is that if a Sabbath-keeper insists on keeping the Sabbath on the basis of the Law of Moses, then consistency demands that he keep all the facets that the Mosaic Law required concerning the Sabbath.<\/p>\n
The second inconsistency is that what most Sabbath-keepers often do on the Sabbath is precisely what the Law of Moses forbade; for example, they do not stay home, they travel to corporate worship.<\/p>\n
The third inconsistency is that they do insist on keeping the Sabbath as a day of worship, which is exactly what the Law of Moses did not require.<\/p>\n
The fourth inconsistency is to base Sabbath-keeping on the Law of Moses and then fail to keep it in the manner prescribed by the Law of Moses.<\/p>\n
The fifth inconsistency is that Sabbath-keepers are forced to make so many adjustments concerning the Sabbath law that, in the end, these adjustments actually violate the Law of Moses rather than keep it; for instance, traveling to a church meeting on the Sabbath day.<\/p>\n
The sixth inconsistency is that, again, the Sabbath was not a day of corporate worship. While the rest required on that day may itself have been an act of worship, corporate worship was not a factor for the Sabbath in the Law of Moses. Nor can they claim that the use of the term holy convocation teaches corporate worship, since it had to do with a family gathering and priestly rituals, not acts of corporate worship. The Law mandated corporate worship only on three occasions: the Feast of Passover, the Feast of Weeks or Pentecost, and the Feast of Tabernacles. Even on these occasions, the \u201ccorporate\u201d facet was families, not whole congregations. While these feasts were to be observed at Jerusalem, they were observed as family units. Corporate worship was to be at the Tabernacle or Temple, wherever it stood. Initially, it was at Shiloh, but later, it became at Jerusalem. Hence, corporate worship on a weekly Sabbath was physically impossible under the Law.<\/p>\n
The seventh inconsistency is that, if the Sabbath commandment were mandatory on the basis of the Law, then it is only mandatory as a day of rest, not as a day to hold congregational meetings of corporate worship.<\/p>\n
b. The Misapplication of Corporate Worship<\/p>\n
The second way the application of the Sabbath commandment can be seen is in the misapplication of corporate worship. The specific area that some claim the Sabbath law still applies is largely in the area of corporate worship. That was not the purpose of the Sabbath commandment in the Law of Moses. In the Law of Moses, the Sabbath was a day of rest and cessation from labors, not a day of corporate worship. The Sabbath synagogue services as found in the New Testament, originated with the Babylonian Captivity, not with the Law of Moses. Under the Law, the Sabbath was a day of rest and refreshment from the regular work of the other six days. While the rest itself may have been an act of worship, corporate worship on the Sabbath was not a factor in the Old Testament.<\/p>\n
The one passage used to try to substantiate corporate worship on the Sabbath is Leviticus 23:3, which refers to the Sabbath as a holy convocation. The phrase a holy convocation is often found in connection with the Sabbath and is sometimes used as the basis for teaching that the Sabbath was a day of corporate worship for all. However, this phrase was used only in conjunction with the priesthood and sacrifices. The corporate connotation was for the priests only; the place of this corporate worship was in the Tabernacle or Temple, and it was for the purpose of sacrifices. Since only the priesthood could do the work of sacrificing, the holy convocation applied only to them.<\/p>\n
The phrase is found a total of nineteen times, all in three books of Moses: Exodus, Leviticus, and Numbers. Two are found in Exodus; eleven of the nineteen in chapter 23 of the Book of Leviticus; and six others are found in chapters 28 and 29 of the Book of Numbers.<\/p>\n
The first and second times the phrase is found are in Exodus 12:16: And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you.<\/p>\n
The first and seventh days of the Feast of Unleavened Bread were to be a holy convocation. This involved abstaining from work. While no sacrifices are mentioned here, they will be mentioned for this occasion later.<\/p>\n
The third time the phrase is used is in Leviticus 23:2: Speak unto the children of Israel, and say unto them, The set feasts of Jehovah, which ye shall proclaim to be holy convocations, even these are my set feasts.<\/p>\n
This verse declares that the set feasts or \u201cHoly Seasons\u201d are to be holy convocations. As the chapter shows, they are all connected with sacrifices.<\/p>\n
The fourth usage of the phrase is in Leviticus 23:3: Six days shall work be done: but on the seventh day is a sabbath of solemn rest, a holy convocation; ye shall do no manner of work: it is a sabbath unto Jehovah in all your dwellings.<\/p>\n
This is a reference to the Sabbath as a holy convocation; it was a day of doubling the daily sacrifices and a day of rest.<\/p>\n
The fifth usage of the phrase is a restatement of verse 2 that the set feasts or Holy Seasons are holy convocations. in Leviticus 23:4: These are the set feasts of Jehovah, even holy convocations, which ye shall proclaim in their appointed season.<\/p>\n
The sixth and seventh times the phrase is mentioned are in Leviticus 23:7\u20138: In the first day ye shall have a holy convocation: ye shall do no servile work. But ye shall offer an offering made by fire unto Jehovah seven days: in the seventh day is a holy convocation; ye shall do no servile work.<\/p>\n
Again, this is a reference to the first and seventh days of the Feast of Unleavened Bread as in the Exodus passage. On both days, work is prohibited. It was a time to offer an offering made by fire unto Jehovah seven days, and it took a convocation of priests to offer these sacrifices.<\/p>\n
The eighth reference to the phrase is in Leviticus 23:21: And ye shall make proclamation on the selfsame day; there shall be a holy convocation unto you; ye shall do no servile work: it is a statute for ever in all your dwellings throughout your generations.<\/p>\n
This holy convocation is a reference to the Feast of Weeks or Pentecost and here, too, it was to be a day of rest. The previous verses, 17\u201320, show this to be a day of sacrifices for which the priesthood would have to convene.<\/p>\n
The ninth reference to the phrase is in Leviticus 23:24: Speak unto the children of Israel, saying, In the seventh month, on the first day of the month, shall be a solemn rest unto you, a memorial of blowing of trumpets, a holy convocation.<\/p>\n
This reference is to the Feast of Trumpets, which is a holy convocation when no work is permitted, and in verse 25, the priesthood had to offer an offering made by fire unto Jehovah.<\/p>\n
The tenth reference to the phrase is in Leviticus 23:27: Howbeit on the tenth day of this seventh month is the day of atonement: it shall be a holy convocation unto you, and ye shall afflict your souls; and ye shall offer an offering made by fire unto Jehovah.<\/p>\n
This is a reference to the Day of Atonement, which is a holy convocation, for no work was allowed; they were to offer an offering made by fire unto Jehovah.<\/p>\n
The eleventh and twelfth references to the phrase are in Leviticus 23:35\u201336: On the first day shall be a holy convocation: ye shall do no servile work. Seven days ye shall offer an offering made by fire unto Jehovah: on the eighth day shall be a holy convocation unto you; and ye shall offer an offering made by fire unto Jehovah: it is a solemn assembly; ye shall do no servile work.<\/p>\n
These holy convocations refer to the first and eighth days of the Feast of Tabernacles, which are holy convocations, for no work was allowed on those days. Twice it is declared: ye shall offer an offering made by fire unto Jehovah.<\/p>\n
The thirteenth reference to the phrase is in Leviticus 23:37: These are the set feasts of Jehovah, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto Jehovah, a burnt-offering, and a meal-offering, a sacrifice, and drink-offerings, each on its own day.<\/p>\n
This is a restatement of verses 2 and 4 that the set feasts are holy convocations. It is clearly stated that the purpose of these holy convocations is to present offerings, a priestly function.<\/p>\n
The remaining six passages are in chapters 28\u201329 of the Book of Numbers, dealing with the special sacrifices to be offered on the occasions of the set feasts or Holy Seasons of Leviticus 23.<\/p>\n
The fourteen and fifteenth references to the phrase are in Numbers 28:18 and 25. Verse 18 states: In the first day shall be a holy convocation: ye shall do no servile work;<\/p>\n
Verse 25 states: And on the seventh day ye shall have a holy convocation: ye shall do no servile work.<\/p>\n
This is another reference to the first and seventh days of the Feast of Unleavened Bread; verses 19\u201324 detail the sacrifices and offerings for this occasion.<\/p>\n
The sixteenth reference to the phrase is in Numbers 28:26: Also in the day of the first-fruits, when ye offer a new meal-offering unto Jehovah in your feast of weeks, ye shall have a holy convocation; ye shall do no servile work.<\/p>\n
This is a reference to the Feast of First-fruits, and the following verses, 27\u201331, detail the sacrifices and offerings for the occasion.<\/p>\n
The seventeenth reference to the phrase is in Numbers 29:1: And in the seventh month, on the first day of the month, ye shall have a holy convocation; ye shall do no servile work: it is a day of blowing of trumpets unto you.<\/p>\n
This reference is to the Feast of Trumpets; it is a holy convocation. The following verses, 2\u20136, spell out the sacrifices and offerings for this feast.<\/p>\n
The eighteenth reference to the phrase is in Numbers 29:7: And on the tenth day of this seventh month ye shall have a holy convocation; and ye shall afflict your souls: ye shall do no manner of work; \u2026<\/p>\n
This is a reference to the Day of Atonement; the special offerings for this occasion are then detailed in verses 8\u201311.<\/p>\n
And the nineteenth reference to the phrase is Numbers 29:12: And on the fifteenth day of the seventh month ye shall have a holy convocation; ye shall do no servile work, and ye shall keep a feast unto Jehovah seven days.<\/p>\n
This final reference is to the Feast of Tabernacles; its special sacrifices are detailed in verses 13\u201338.<\/p>\n
c. The Conclusion<\/p>\n
The third way the application of the Sabbath commandment can be seen is that, in all cases, the phrase holy convocation refers to a convocation of priests for the purpose of performing special sacrifices, and the Sabbath was one of those occasions. It was not a time of corporate worship for all Israel. The one passage used to try to substantiate corporate worship on the Sabbath is Leviticus 23:3, which refers to the Sabbath as a holy convocation and has to do with priestly, corporate sacrifices.<\/p>\n
While it has relevance to family gatherings, these were not corporate acts of worship, the late Dr. Louis Goldberg of Moody Bible Institute states:<\/p>\n
On the Sabbath there was to be complete rest (physical) and holy convocation (spiritual refreshing) before the Lord. (Leviticus: A Study Guide, p. 116)<\/p>\n
Concerning the Sabbath, even Leviticus 23:3 states: it is a sabbath unto Jehovah in all your dwellings. Again, the emphasis has to do with staying at home and resting as a family, rather than gathering together in corporate worship. As Dr. Goldberg also points out, the rest was also to include spiritual renewal. The expression holy convocation emphasized that on such occasions the priests were to offer special sacrifices.<\/p>\n
In reality, the Mosaic Law mandated corporate worship only on three occasions: the feasts of Passover, Weeks, and Tabernacles, when they were to migrate to wherever the Tabernacle stood, either at Shiloh or later at Jerusalem where the Temple stood. Corporate worship by non-Levites was mandated only three times a year, not on a weekly Sabbath. This would have been physically impossible in light of the time it took to travel during biblical times. To profane the Sabbath was to consider it as any other day, and the penalty was death. Therefore, on the Sabbath they were to do no labor; they were to stay at home and rest (Ex. 16:29).<\/p>\n
C. The Sabbath as a Sign<\/p>\n
In the third section of the Sabbath in the Law of Moses, the Sabbath as a sign within the Mosaic Law is seen in four points. First, in the Law of Moses, the Sabbath was a sign or token of the Mosaic Covenant (Ex. 31:12\u201317). Covenants tended to have tokens or symbols related to them. For example, the rainbow was the token of the Noahic Covenant. Circumcision was the token of the Abrahamic Covenant, a sign of God\u2019s sanctification of Israel, that Israel has been set apart from all other nations by the Mosaic Covenant. The Sabbath is a sign that God ceased working after six days, so the Jews are commanded to cease from work on the Sabbath day. The Sabbath in relationship to Israel was a memorial of Creation, a sign of Israel\u2019s covenant relationship that began at Sinai.<\/p>\n
The second point is that the Sabbath was a sign of the Exodus (Deut. 5:15), a sign and a memorial of the Exodus experience (Ezek. 20:10\u201312).<\/p>\n
The third point is that no single event is given as the subject or the origin for the purpose of the Sabbath. Rather, a variety of things were given: a memorial of Creation, a memorial of the Exodus, a sign of Israel\u2019s sanctification, and a sign for the Mosaic Covenant.<\/p>\n
And the fourth point is that since the Sabbath is a sign of the Mosaic Covenant, it is in force only for the duration of the covenant. If the covenant comes to an end, the sign is no longer obligatory.<\/p>\n
To summarize all of the above: because the Sabbath was a sign of the Mosaic Covenant, just as circumcision was a sign of the Abrahamic Covenant, it is obvious that the Sabbath can only be related to Israel, since only Israel was set apart at Sinai and only Israel has been delivered from the land of Egypt. God never delivered the Church in general out of Egypt, or the Seventh Day Adventist Church in particular. In the context of the Mosaic Law, the Sabbath and the reasons for the Sabbath can only be related to the Jewish nation. The reasons given for Sabbath observance in the Law of Moses include: a memorial of Creation, a memorial of the Exodus, a sign of Israel\u2019s sanctification or setting apart as a nation, and a sign of the Mosaic Covenant. No one single event is given as the subject of its observance, but several. Because the Sabbath is a sign of the Mosaic Covenant, it is in force for the duration of the covenant. If there is a time when the covenant comes to an end, the sign would no longer be obligatory. This issue will be dealt with later.<\/p>\n
D. The Ceremonial Aspects of the Sabbath<\/p>\n
In the fourth section of the Sabbath in the Law of Moses, the ceremonial aspects of the Sabbath are obvious in four ways. First, it was set aside as a day of rest. Secondly, it was to be a holy convocation within their dwellings. Thirdly, it was a day for putting out the new shewbread (Lev. 24:8). And fourthly, it was a day of doubling the daily sacrifice (Num. 28:9\u201310). These ceremonial aspects of the Sabbath will become crucial when discussing the question of whether the Sabbath commandment is a moral or ceremonial issue.<\/p>\n
E. The Features of the Sabbath<\/p>\n
The fifth section of the Sabbath in the Law of Moses deals with the nineteen features of the Sabbath. First, it was a day of physical rest, a day of cessation from the normal labors and activities.<\/p>\n
The second feature is that the Sabbath in the Law of Moses was a sign of Israel as a separated people (Ex. 31:13).<\/p>\n
The third feature is that the Sabbath in the Law of Moses was a sign of the Mosaic Covenant (Ex. 31:12\u201317).<\/p>\n
The fourth feature is that the Sabbath in the Law of Moses itself is a covenant between God and Israel (Ex. 31:16).<\/p>\n
The fifth feature of the Sabbath in the Law of Moses is that it is perpetual (Ex. 31:16). What exactly that means will be discussed in the next section.<\/p>\n
The sixth feature is that the Sabbath in the Law of Moses is for ever (Ex. 31:17). Exactly what the Hebrew term for ever means will also be discussed in the next section.<\/p>\n
The seventh feature is that the Sabbath in the Law of Moses was a memorial of Creation for Israel (Ex. 20:11; 31:17).<\/p>\n
The eighth feature of the Sabbath in the Law of Moses is that it is a sign of the Exodus (Deut. 5:15).<\/p>\n
The ninth feature of the Sabbath in the Law of Moses is that the liberation of Israel from Egypt means that Israel is consecrated to God in a covenant-relationship, embodied in the Sabbath (Ex. 20:10; 31:15; 35:2; Lev. 19:3, 30; 23:3; 26:2; Deut. 5:15).<\/p>\n
The tenth feature is that the Sabbath in the Law of Moses might very well be the day of \u2026 gladness of Numbers 10:10.<\/p>\n
The eleventh feature of the Sabbath in the Law of Moses is that it is a reminder of divine intervention. By means of divine intervention God broke into a world that was \u201cwaste and void,\u201d without form and empty. By divine intervention God began to fill the world, but rested on the seventh day. It is also a reminder that God, by divine intervention, brought about the Exodus experience.<\/p>\n
A twelfth feature is that the Sabbath in the Law of Moses also had social concerns; it included a day of rest for both man and animal. Even the slave in Israel was to be given that day off.<\/p>\n
The thirteenth feature is that the Sabbath in the Law of Moses emphasizes God\u2019s authority so that violation of the Sabbath incurred the death penalty.<\/p>\n
The fourteenth feature is that the Sabbath observance began with Moses. There is no record in Scripture or outside of Scripture of anyone\u2019s keeping a Sabbath prior to Moses. The Sabbath observance began with Moses.<\/p>\n
The fifteenth feature of the Sabbath in the Law of Moses is that it was a holy day, a day set apart for God.<\/p>\n
The sixteenth feature of the Sabbath is that it was a day of solemn rest. The concept of solemn rest was an emphasis on rest and refreshment. It was a day to rest and to be refreshed in preparation for another six-day work week.<\/p>\n
The seventeenth feature is that God claimed the Sabbath as His own. On more than one occasion He said, \u201cYou will keep My Sabbaths.\u201d In this way, He claimed the Sabbath as His own special day.<\/p>\n
The eighteenth feature of the Sabbath is that it was a day of special sacrifices and ceremonies. While there were sacrifices daily, all daily sacrifices were doubled on the Sabbath day. Furthermore, there was the ceremony of putting out the shewbread.<\/p>\n
And the nineteenth feature of the Sabbath in the Law of Moses is that there was no command anywhere for corporate worship. It was not a day of corporate worship. It was a day for a holy convocation of families gathering within their dwellings.<\/p>\n
F. The Perpetuity of the Sabbath<\/p>\n
The sixth section of the Sabbath in the Law of Moses deals with the perpetuity of the Sabbath. There are circles, among both Jewish believers and Gentile believers, who feel that the Sabbath is perpetual and therefore must be observed to this day. Some would insist that the Sabbath must be observed from sundown Friday to sundown Saturday and others observe the Sabbath on Sunday, but both groups claim that the Sabbath is still mandatory. This section will be covered in two parts: first, the basis and secondly, the application and conclusion.<\/p>\n
1. The Basis<\/p>\n
There are is three key phrases found in conjunction with the Sabbath that are used as the basis for teaching that the Sabbath is perpetual. The first key phrase is throughout your generations (Ex. 31:13). The second key phrase is the term perpetual (Ex. 31:16), which is taken to mean \u201cunending.\u201d The third key phrase is the term for ever (Ex. 31:17), which is taken to mean \u201ceternal,\u201d and therefore, still mandatory today.<\/p>\n
a. The Meaning of \u201cThroughout Your Generations\u201d<\/p>\n
The first key phrase is throughout your generations. The Hebrew word for this term is ledorot. While it is used of the Sabbath, this expression is also used of a man\u2019s lifetime (Lev. 25:30), of the Levitical Priesthood (Ex. 40:15; Lev. 6:22; 10:9; Num. 10:8; 18:23), of the ceremony of the lampstands (Ex. 27:21; Lev. 24:3), of the service of the brazen laver (Ex. 30:21), of the meal offering (Lev. 6:18), and of the sacrificial system (Lev. 7:36; Num. 15:15).<\/p>\n
b. The Meaning of \u201cPerpetual\u201d<\/p>\n
The second key phrase used as a basis for teaching the perpetuity of the Sabbath is the term perpetual. The Hebrew word is either tamid, which means \u201cperpetual\u201d or chok olam, which means \u201ca perpetual statute.\u201d This is not only used of the Sabbath, it is also used of the ceremony of the shewbread (Lev. 24:9), which everybody agrees has ended with Messiah\u2019s death.<\/p>\n
c. The Concept of Eternity<\/p>\n
The third key phrase is for ever. The simple, basic truth is that Classical Hebrew, the Hebrew of the Old Testament Scriptures, has no term that carries the concept of \u201ceternity.\u201d There are phrases that carry this concept, such as \u201cwithout end,\u201d but there is not a single word that carries the concept of eternity as there is in English.<\/p>\n
To focus on the meaning of the term for ever, six things should be kept in mind. First, the Hebrew word is olam. The word itself simply means \u201clong duration,\u201d \u201cantiquity,\u201d \u201cfuturity,\u201d \u201cuntil the end of a period of time.\u201d That period of time is determined by the context. Sometimes it is the length of a man\u2019s life, sometimes it is an age, and sometimes it is a dispensation.<\/p>\n
The second thing to keep in mind is that there are two Hebrew forms of olam. The first form is le-olam, which means \u201cunto an age.\u201d And the second form is ad-olam, which means \u201cuntil an age.\u201d However, neither of these forms carry the English meaning of \u201cforever.\u201d Although it has been translated that way in English, the Hebrew does not carry the concept of eternity as the English word \u201cforever\u201d does.<\/p>\n
The third thing to keep in mind is that the word olam, le-olam, or ad-olam, sometimes means only up \u201cto the end of a man\u2019s life.\u201d For example, it is used of someone\u2019s lifetime (Ex. 14:13), of a slave\u2019s life (Ex. 21:6; Lev. 25:46; Deut. 15:17), of Samuel\u2019s life (1 Sam. 1:22; 2:35), of the lifetimes of David and Jonathan (1 Sam. 20:23), and of David\u2019s lifetime (1 Sam. 27:12; 28:2; 1 Chr. 28:4). While the English reads for ever, obviously from the context it does not mean \u201cforever\u201d in the sense of eternity, but only up to the end of the person\u2019s life.<\/p>\n
The fourth thing to keep in mind about the meaning of olam is that it sometimes means only \u201can age\u201d or \u201cdispensation.\u201d For example, Deuteronomy 23:3 uses the term for ever but limits the term to only ten generations. Here it obviously carries the concept of an age. In 2 Chronicles 7:16, it is used only for the period of the First Temple. So, again, the word for ever in Hebrew does not mean \u201ceternal\u201d as it does in English; it means up to the end of a period of time, either a man\u2019s life, or an age, or a dispensation.<\/p>\n
The fifth thing to keep in mind is that the same word for \u201cforever\u201d is used of certain ceremonial facets of the Mosaic Law that everyone agrees have ended with the First Coming of the Messiah. For example, the same word for ever is used of the kindling of the Tabernacle lampstands (Ex. 27:20; Lev. 24:3), of the ceremony of the shewbread (Lev. 24:8), of the service of the brazen laver (Ex. 30:21), of the Levitical Priesthood and Levitical garments (Ex. 28:43; 40:15; Lev. 6:18; 10:9; Num. 10:8; 18:23; 25:13; Deut. 18:5; 1 Chr. 15:2; 23:13), of the sacrificial system, including the sacrifices and offerings (Ex. 29:28; Lev. 7:34, 36; 10:15; Num. 15:15; 18:8, 11, 19; 19:10), of the Day of Atonement sacrifice (Lev. 16:34), and of the red heifer offering (Num. 19:10).<\/p>\n
And sixth thing to keep in mind is the application: if Sabbath-keeping were mandatory based upon the Hebrew term for ever, then so are all the other facets of the Law of Moses. Yet even Sabbath-keepers claim that these other things have been brought to an end by the Messiah. Therefore, it is inconsistent for them to say that all the others have ended, but the Sabbath has not.<\/p>\n
2. Application and Conclusion<\/p>\n
If terms such as for ever, perpetual statute, and throughout your generations mean that the Sabbath is still mandatory, then so are all those other facets of the Law of Moses mandatory as well. Yet even Sabbath-keepers rule out the others but do not rule out the Sabbath, although the same words are used. Thus, they lose their main foundation for arguing of the perpetuity of the Sabbath day. It is inconsistent exegesis to insist on the basis of such terms as for ever, throughout your generations, and perpetual statute that the Sabbath law is still mandatory, without incorporating all of those other elements from the Law of Moses for the same reason.<\/p>\n
G. The Law of Moses Rendered Inoperative<\/p>\n
The seventh section of the Sabbath and the Law of Moses is that if the Law of Moses has been rendered inoperative, so has the Sabbath. That is precisely the teaching of the New Testament. This is clearly taught in seven passages.<\/p>\n
1. The First Six Passages<\/p>\n
a. Romans 10:4<\/p>\n
For Christ is the end of the law unto righteousness to every one that believes.<\/p>\n
Four things about this passage should be noted. First, the Greek word for end is telos, which can mean one of two things. Rarely, does it mean \u201cgoal.\u201d This would mean that the Messiah is the goal of the Law. However, the primary meaning is end, which would mean that the Messiah is the end of the Law. The primary meaning always has priority, but in essence both are true. The Messiah is both the \u201cgoal of the Law,\u201d which the Bible teaches, but He is also the end of the law. Secondly, this is true of all 613 commandments, not just some, including the Sabbath commandment. Thirdly, this means that there is no justification through the Law (Gal. 2:16). And fourthly, that there is no sanctification through the Law either (Heb. 7:19).<\/p>\n
b. Galatians 3:19a<\/p>\n
The second passage clearly states that the Law was temporary until the seed should come: What then is the law? It was added because of transgressions, till the seed should come to whom the promise has been made.<\/p>\n
Six things about this passage are noteworthy. First, the Law was an addition to the Abrahamic Covenant in order to make sin very clear. Secondly, the Law was temporary until the coming of the Seed, the Messiah. Thirdly, the Messiah has now come, which means the Law is now finished. Fourthly, the Law was a tutor (Gal. 3:24). Fifth, Galatians 3:25 adds that we are no longer under [this] tutor, we are no longer under the Law. And sixth, we have been redeemed from the Law (Gal. 4:5).<\/p>\n
c. Galatians 3:23\u20134:7<\/p>\n
So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. But now that faith has come, we are no longer under a tutor.<\/p>\n
The third passage points out two things: first, in verse 24, the Law was a tutor, meaning \u201ca pedagogue\u201d or \u201ca teacher,\u201d whose duty is to bring one to maturity in the Messiah; and secondly, in verse 25, the believer is no longer under this tutor.<\/p>\n
d. Ephesians 2:11\u201316<\/p>\n
Verses 14\u201315 state: For he is our peace, who made both one, and broke down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace.<\/p>\n
The fourth passage points out two things about our subject: first, in verse 14, the Law was the middle wall of partition; and secondly, the middle wall of partition is no more, for it was broken down. In verse 15, it has been abolished.<\/p>\n
e. Hebrews 7:11\u201312, and 18<\/p>\n
Verses 11\u201312 state: Now if there was perfection through the Levitical priesthood (for under it has the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law.<\/p>\n
Verse 18 state: For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness.<\/p>\n
The fifth passage discusses the New Priesthood and points out three things: first, in verse 11, that the Messiah is a priest after the Order of Melchizedek, something that the Law of Moses did not allow; secondly, in verse 12, that a New Priesthood required a change of the Law; and thirdly, in verse 18, that the Law of Moses has been disannulled so that the Messiah can function in His New Priesthood.<\/p>\n
f. 2 Corinthians 3:2\u201311<\/p>\n
The sixth passage focuses on the one part of the Mosaic Law that most people seem to want to hang on to: the Ten Commandments. This passage points out four things. First, it states what the Law of Moses was: a ministration of death in verse 7 and a ministration of condemnation in verse 9.<\/p>\n
The second thing is that this passage spotlights the Ten Commandments because it focuses on those commandments of Moses, which were engraven on stones in verses 3 and 7.<\/p>\n
The third thing is that in verses 7 and 11, the Law has now passed away. The Greek word that Paul uses here is katargeo, which means, \u201cto render inoperative.\u201d What these two verses are saying is that the Law has been rendered inoperative. This is true of the whole Law, but in this passage especially, it is true of the Ten Commandments.<\/p>\n
And in verse 11, the fourth thing he points out is that the superiority of the Law of the Messiah is that the Law of the Messiah will never pass away.<\/p>\n
M. Max B. Turner, a lecturer in New Testament at the London Bible College, in his article, \u201cThe Sabbath\/Sunday Question and the Law in the Pauline Corpus,\u201d wrote on this passage:<\/p>\n
Second Corinthians represents a very different situation, but one in which Paul is again fighting an attempt to assert the superiority of the law-keeping apostles at Jerusalem. It is in the context of his self-defense that he returns to the contrast between the old covenant and the new, a contrast that enters his mind first through the demand for written credentials (3:1). These he contrasts with spiritual credentials written on the heart (3:2\u20133), which he is confident that he can display, for God has made him the minister of a new and spiritual covenant. Here we still find the polemic of Galatians; the old covenant was by implication in letter and not in spirit. The letter can only kill; it was called \u201cthe dispensation of death\u201d (3:6\u20138). Yet even this \u201ccame with splendor\u201d (v. 7). It has lost that splendor only in the light of the far greater glory of the \u201cdispensation of the Spirit,\u201d which is not evil but fading (vv. 11, 13). (From Sabbath to Lord\u2019s Day, p. 163)<\/p>\n
2. Summary and Conclusions<\/p>\n
To summarize what these passages have said so far, four points should be noted: First, that the Law is one single unit comprised of 613 specific commandments. Secondly, that the whole Law has been rendered inoperative; it is no longer in effect. Even the Ten Commandments no longer apply today for reasons to be discussed later in this study on the Sabbath. Thirdly, that the Law is still there in the sense that it could be used as a teaching tool to show God\u2019s standard of righteousness as well as man\u2019s sinfulness and his need for the Messiah. That is the lawful use of the Law (Gal. 3:23\u201325). Fourthly, that it is no longer the rule of life for the believer, because the believer is no longer under the Law.<\/p>\n
3. The Seventh Passage\u2014Matthew 5:17\u201319<\/p>\n
Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven.<\/p>\n
People like to use this passage against the above conclusions, because Jesus said that He did not come to destroy or to abolish the Law, but to fulfil it. However, six things about this passage should be noted. First, this is the main passage people like to use to maintain the Sabbath law and other features of the Law.<\/p>\n
Secondly, while they emphasize verse 18, they tend to ignore verse 19 which adds: these least commandments. In other words, the context of Matthew 5:17\u201319 is not only concerned with the Sabbath law or only the Ten Commandments or only the major laws, but even the most minute laws, all 613 commandments. When verse 19 adds, these least commandments, it includes the entire Law, all 613 commandments.<\/p>\n
Thirdly, the Greek word for \u201cfulfill\u201d is pleiroo, which is used by Matthew in the sense of fulfilling prophecy, thus bringing that prophecy to an end. In Matthew 1:22\u201323, he used the term of the prophecy of Isaiah 7:14. He does not mean that Isaiah 7:14 can be fulfilled again in the future, he simply means that it is a fulfillment of prophecy, bringing it to an end.<\/p>\n
Fourthly, the word means the accomplishment of prophecy by fulfilling it, in contrast to its abolishment by failing to fulfill it. The point of Matthew is that the Messiah came to fulfill, not to abolish.<\/p>\n
Fifth, these words were spoken during Jesus\u2019 lifetime when the Law was still in effect. As long as He was living, He still had to obey the Law.<\/p>\n
Sixth, the Law did not end with the coming of Yeshua; it ended with the His death. It was then that Law was rendered inoperative.<\/p>\n
H. The Ceremonial, Civil, and Moral Distinctions<\/p>\n
The eighth section of the Sabbath in the Law of Moses deals with the ceremonial, civil, and moral distinctions made in the Mosaic Law. This section will be divided into three parts: first, the problem faced by mandatory Sabbath-keepers; secondly, their supposed solution; and thirdly, the rebuttal to this supposed solution.<\/p>\n
1. The Problem<\/p>\n
The problem faced by adherents of mandatory Sabbath-keeping is that even they realize that the major part of the Law of Moses no longer applies. Even the Seventh Day Adventist and the Jewish believer who believes in the obligation of the Law, will admit that great parts of the Mosaic Law are simply no longer applicable. Yet, they want to hang on to certain things, such as the Sabbath.<\/p>\n
2. The Supposed Solution<\/p>\n
The supposed solution is that they attempt to make distinctions within the Law of Moses in order to apply commandments such as the Sabbath, and do away with others. One such distinction is to divide the Law in two main ways. Some separate the Ten Commandments from the other 603 commandments and say the 603 commandments have been done away with, but the Ten Commandments still apply, which, of course, includes the Sabbath. A second way they try to divide it is by making a threefold distinction: ceremonial, civil, and moral. They would claim that the ceremonial and civil commandments have been done away with, but the moral commandments, the moral law, still applies. Since the Sabbath is part of the moral law, therefore, the Sabbath commandment still applies.<\/p>\n
3. The Rebuttal<\/p>\n
Rebuttal of this position can be noted in three points. First, the Scriptures always view the Law of Moses as a single unit. This is seen by the fact that both the Hebrew and Greek language use the singular word for \u201claw,\u201d even though the Law consists of 613 specific commandments. In Hebrew, the word is torah, and in Greek the word is nomos, both of which are singular.<\/p>\n
The second point is that neither the Scriptures nor Rabbinic Judaism ever made such distinctions. One does not find distinctions such as ceremonial, civil, and moral anywhere in the New Testament, anywhere in Scripture, or even in rabbinic theology.<\/p>\n
The third point is that James 2:10 states that to break one commandment is to be guilty of breaking the whole Law. The only way that this can be true is on the principle of the unity of the Mosaic Law. If one breaks a civil commandment, he is guilty of breaking the ceremonial and moral law. If he breaks a ceremonial commandment, he is guilty of breaking the civil and moral law. If he breaks a moral commandment, he is guilty of breaking the ceremonial and civil law, because the Bible treats the Law of Moses as a single unit.<\/p>\n
Probably the most exhaustive study on the Sabbath in recent times is by several authors who put together From Sabbath to the Lord\u2019s Day. They have come to similar conclusions. D. A. Carson, Professor of New Testament at Trinity Seminary, in his article \u201cJesus and the Sabbath in the Four Gospels,\u201d commenting on Matthew 12:1\u20138; Mark 2:23\u201328; and Luke 6:1\u20135, states:<\/p>\n
In Sabbatarian apologetic, it is common to distinguish between moral, ceremonial, and civil law. The Sabbath commandment is thought to be binding on all, not only because it is alleged to be a \u201ccreation ordinance,\u201d but also because it is part of the Decalogue, which is classified as \u201cmoral.\u201d The distinction between moral, ceremonial, and civil law is apt, especially in terms of functional description, but it is not self-evident that either the Old Testament or New Testament writers neatly classify Old Testament law in those categories in such a way as to establish continuity and discontinuity on the basis of such distinctions. Even if such categories are applied, it should be noted that both David\u2019s lawbreaking and that of the priests (found only in Matthew) come from ceremonial law. It is difficult, then, to resist the conclusion that their applicability to the Sabbath case puts Sabbath law in the ceremonial category with them. (From Sabbath to Lord\u2019s Day, pp. 68\u201369)<\/p>\n
In the same volume, Turner wrote in his article \u201cThe Sabbath, Sunday, and the Law in Luke\/Acts\u201d:<\/p>\n
\u2026 It must be insisted that to read such categories back into Matthew 5:17\u201320 and conclude that only moral law is in view would be anachronistic. This is not to deny that Jesus himself makes no distinctions whatsoever in Old Testament law, nor to say that the distinctions are always invalid. Rather it is to say that the New Testament writers do not in any case appear to establish patterns of continuity or discontinuity on the basis of such distinction. Certainly the phrase \u201can iota or a dot\u201d excludes any interpretation of the passage that claims that only the \u201cmoral law\u201d is in view. (pp. 78\u201379)<\/p>\n
\u2026 Even less that he (or Luke) operated with such categories as \u201cmoral,\u201d \u201cceremonial\u201d and \u201ccivil\u201d law, dividing some that are retained from others that are abolished. Indeed, to bring such categories into the discussion at this point would be anachronistic. Jesus fulfills and supersedes the law. (p. 111)<\/p>\n
A. I. Lincoln of Gordon Conwell Seminary, in his chapter, \u201cFrom Sabbath to the Lord\u2019s Day: A Biblical and Theological Perspective,\u201d states:<\/p>\n
In all of his discussion and terminology, Paul treats the Law of Moses as a total package and makes no distinction between moral and ceremonial elements within. (p. 370)<\/p>\n
The application is this: There is simply no biblical validity to make distinctions such as ceremonial, civil, and moral in order to make part of the Mosaic Law continue and part of it not, just to make the Sabbath as part of that Law which is still obligatory, especially upon Jewish believers.<\/p>\n
I. The Moral Law and the Law of Moses<\/p>\n
The ninth section of the Sabbath in the Law of Moses addresses the question: What is the relationship of the moral law to the Law of Moses? This is important because mandatory Sabbath-keepers like to claim that part of the Mosaic Law was the moral law. Since the moral law has continued, and since the Sabbath is part of the moral law, it is therefore mandatory.<\/p>\n
Concerning the relationship of the moral law and the Law of Moses, there are nine things that should be noted. First, the moral law, by way of definition, is those eternal principles of God which reflect the nature of God.<\/p>\n
Secondly, it is true that the moral law did not terminate at Calvary with the death of the Messiah.<\/p>\n
Thirdly, however, the moral law did not begin with the Law of Moses on Sinai; the moral law existed as long as there have been moral creatures. Adam and Eve, for example, broke the moral law before Moses. Satan broke the moral law even before Adam and Eve.<\/p>\n
Fourthly, the moral law is not the same as the Ten Commandments nor is it equivalent to the Mosaic Law.<\/p>\n
Fifth, the Law of Moses included the moral law along with ceremonial commandments, civil laws, criminal laws, sanitary laws, and governmental laws.<\/p>\n
Sixth, the moral law existed before Moses and continues beyond and after the cross.<\/p>\n
Seventh, what the Ten Commandments forbade did not begin with Moses except for the Sabbath commandment, which is far more ceremonial than moral. It was always morally wrong to murder, to steal, and to commit adultery.<\/p>\n
Eighth, the Law of Moses embodied or incorporated the moral law, but did not originate it.<\/p>\n
And ninth, today the moral law is embodied in the Law of the Messiah. This does not mean that it is a part of the Mosaic Law that has continued to our day.<\/p>\n
J. Is the Sabbath Law Moral or Ceremonial?<\/p>\n
The tenth section of the Sabbath in Law of Moses addresses a second question: Is the Sabbath law moral or ceremonial? The Mandatory Sabbath-keepers insist that the Sabbath law is part of the moral law, and therefore, it is still mandatory today. This question can be answered in two parts.<\/p>\n
First, the assumption that the Sabbath law is a moral law leads to the conclusion that those who do not keep the Sabbath become immoral. Are Sabbath adherents willing to follow the logic of their position? If they are, they should classify all non-Sabbath-keepers as being guilty of immorality. Furthermore, are they keeping the Sabbath the very way the Law commanded? or, Are they keeping the Sabbath by way of various traditions, such as making it a day of worship rather than a day of rest? If Sabbath adherents are not keeping the Sabbath the same way God commanded in the Law, then they are not keeping the Law, and therefore, they, too, become immoral.<\/p>\n
Secondly, the simple truth is that the Sabbath is not a moral commandment. The Law of Moses treats the Sabbath law as a ceremonial commandment, not as a moral commandment. A moral commandment means it is always wrong. Murder, theft, and adultery are always wrong, no matter what day of the week you do them. However, the very things which were forbidden to be done on the Sabbath day were permitted to be done on the other days. This clearly shows that the Sabbath commandment was not a moral commandment, but a ceremonial commandment. If, then, the ceremonial law has been done away with, this means that the Sabbath was also done away with, because the Sabbath is treated by Scripture, not as a moral commandment, but as a ceremonial commandment.<\/p>\n
K. Conclusion<\/p>\n
The eleventh section is the conclusion of the Sabbath in the Law of Moses. Not only is there no basis for mandatory Sabbath-keeping based upon the Sabbath\u2019s being a creation ordinance, there can also be no valid grounds for mandatory Sabbath-keeping from the Law of Moses. It has been shown that no argument used to support mandatory Sabbath keeping on the basis of the Law of Moses has been substantiated.<\/p>\n
Turner gives an excellent summary of Law and its applicability today:<\/p>\n
The law presents mankind with the ethical standards of the holy God. As such, its goodness is unquestionable, but its effect is simply to demonstrate the existence of our sin, to condemn us as a result, and also to provoke our sin. Because of the weakness of the flesh, it can have no other effect on us when we read its righteous demands. Only death with Christ will remove us from the condemnation that it would otherwise constantly pronounce on anyone who endeavored to live by its standards.<\/p>\n
But the law also stands for the whole covenantal arrangement that God made with His people at Sinai, a covenant that has now manifestly been replaced by the New Covenant in Christ. In both of these aspects, Paul realized that the law no longer played any role in the life of a Christian. His new and Christian insights into the \u201cexceeding sinfulness of sin\u201d also led him to see that any attempt, even by Christians, to use the law as a basis for a standing before God led inevitably to the sin of \u201cboasting,\u201d that is, faith in self rather than faith in God. The only Christian way to fulfill one\u2019s obligation to God is by fulfilling the law of love (the law of subordinating one\u2019s own self to the other), by walking in the Spirit. These two factors, love and the Spirit, Paul sees as keeping Christian obedience from degenerating into formal legalism. Too rarely, alas, has the church been able to preserve this Pauline insight. (p. 175)<\/p>\n
V. THE SABBATH IN THE PROPHETS<\/p>\n
The previous category dealt with the Sabbath in the Law. This category will deal with the Sabbath in the Prophets in two main sections: first, some passages in the Prophets which speak of the Sabbath will only be surveyed, while others will detailed; and secondly, some observations and conclusions will be drawn.<\/p>\n
A. The Passages<\/p>\n
All together there are eighteen passages in this section of the study of the Sabbath in the Prophets.<\/p>\n
1. 2 Kings 4:23<\/p>\n
This passage deals with the issue of inquiring of a prophet on a Sabbath day. The verse has the husband of the Shunammite woman asking her: Wherefore will you go to him [Elisha] to-day? it is neither new moon nor sabbath. The Shunammite woman was going to Elisha to request the life of her son who had just died. The passing comment made by her husband shows that there was a custom of going to inquire of a prophet on the Sabbath day, as well as on the New Moon day.<\/p>\n
2. 2 Kings 11:5, 7, and 9<\/p>\n
This passage is in the context of the overthrow of Queen Athaliah. The point here is that Athaliah was deposed on a Sabbath day. Jehoiadah, the high priest, used the regular Sabbath procedure of changing the Levitical guard as a subterfuge to spring his plan.<\/p>\n
3. 2 Kings 16:18<\/p>\n
This passage has to do with something Solomon built, called the covered way for the sabbath. We are not sure what this was referring to. It may have been a colonnade in the Temple Compound or it may have been a covered place or a covered stand or a covered hole in the Court of the Temple. Whatever it was, it was used by the king whenever he visited the Temple.<\/p>\n
4. Isaiah 1:13<\/p>\n
This passage speaks of the Sabbath offerings. Here God speaks through Isaiah and orders a cessation of the bringing of the sacrifices for the Sabbath. This was not a cancellation of the Mosaic Law, but it was a condemnation of ritual without reality; the sacrifices offered for the Sabbath in accordance with the Law of Moses were nothing more than mere externalism by this time.<\/p>\n
5. Isaiah 56:1\u20138<\/p>\n
This is a prophetic passage dealing with the Sabbath in the Messianic Kingdom. The key verses are 2, 4, and 6.<\/p>\n
Verse 2 states: Blessed is the man that \u2026 keeps the sabbath from profaning it.<\/p>\n
Verse 4 states: For thus says Jehovah of the eunuchs that keep my sabbaths.<\/p>\n
Verse 6 states: Also the foreigners \u2026 every one that keep the sabbath from profaning it.<\/p>\n
Contextually, this passage deals with the observance of the Sabbath in the Temple in the Messianic Kingdom, the Millennium. It points out two things. First, the Sabbath will be kept by the eunuchs, whose entry into the Temple Compound was forbidden by the Law of Moses, but will be permitted under Millennial Law. Secondly, it will be kept by the foreigners or Gentiles, whose entry was also forbidden into the Temple Compound by the Law of Moses, but will be permitted by Millennial Law.<\/p>\n
6. Isaiah 58:13<\/p>\n
If you turn away your foot from the sabbath, from doing your pleasure on my holy day; and call the sabbath a delight, and the holy of Jehovah honorable; and shall honor it.<\/p>\n
The verse gives four different descriptions concerning the Sabbath: first, it is a delight; secondly, it is my holy day, meaning God\u2019s holy day; thirdly, it is the holy of Jehovah; and fourthly, it is honorable. He then promised a blessing if one will honor the Sabbath. This passage is an admonition for the Jews of Isaiah\u2019s day to keep the Sabbath based upon the Mosaic Law: The admonition has both a negative and positive feature. Negatively, one is not to turn away [his] foot, for to profane the Sabbath is to do one\u2019s own pleasure on the Sabbath. Positively, one is to honor it by keeping it in accordance with the Law of Moses.<\/p>\n
7. Isaiah 66:23<\/p>\n
And it shall come to pass, from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, says Jehovah.<\/p>\n
This passage deals with the Sabbath in the Kingdom, and three observations are noted: first, Sabbath-keeping will be mandatory in the Messianic Kingdom; secondly, Sabbath-keeping will be mandatory for both Jews and Gentiles; and thirdly, all will come to worship God in Jerusalem on the Sabbath day.<\/p>\n
8. Jeremiah 17:21\u201327<\/p>\n
This passage is an admonition to keep the Sabbath in Jeremiah\u2019s day, just as Isaiah admonished the Jewish people to keep the Sabbath in his day. Verses 21\u201322 state: Thus says Jehovah, Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; neither carry forth a burden out of your houses on the sabbath day, neither do ye any work: but hallow ye the sabbath day, as I commanded your fathers.<\/p>\n
Verse 23 points out that the fathers disobeyed the Sabbath commandment.<\/p>\n
Verse 24 states: And it shall come to pass, if [they] diligently hearken to God, to bring in no burden through the gates of the city on the sabbath day, but to hallow the sabbath day, to do no work therein.<\/p>\n
The results will be twofold: first, in verse 25, one result will be that the city will have peace and prosperity; the second result will be that Jews from all areas will bring their sacrifices to Jerusalem according to verse 26.<\/p>\n
However, verse 27 warns them of what might happen if they will not listen to God: But if ye will not harken unto me to hallow the sabbath day, and not to bear a burden and enter in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.<\/p>\n
The way to not hearken to God is to fail to hallow the Sabbath day, bearing a burden, and entering the gates of Jerusalem on the Sabbath day. The result will be the destruction of Jerusalem.<\/p>\n
There are four things to note in this passage. First, this admonition to keep the Sabbath day is based upon the Law of Moses. Secondly, the command proper includes four things: to carry no burden into Jerusalem on the Sabbath day; to carry no burden out of their houses on the Sabbath day; to do no work on the Sabbath day; and to hallow or sanctify the Sabbath. Thirdly, obedience will bring peace and blessing as the Law of Moses itself had promised. And fourthly, disobedience will bring the destruction of Jerusalem.<\/p>\n
9. Ezekiel 20:12\u201324<\/p>\n
This passage is a review of the Sabbath in Israel\u2019s history. Verse 12 states: Moreover also I gave them my sabbaths for two reasons: first, to be a sign between me and them, and secondly, that they might know that I am Jehovah that sanctifies them.<\/p>\n
Verse 13 points out: my sabbaths they greatly profaned. The result was that God poured out His wrath upon them in the wilderness. According to verse 14, it was in this way that God\u2019s name was profaned. The punishment, in verse 15, was that they were not to be allowed to enter the Land. In verse 16, the reason was that they profaned His Sabbaths; they failed to keep the Sabbath even in the wilderness. Nevertheless, in verse 17, God did spare them as a nation.<\/p>\n
In verse 18, there is a warning not to walk after their fathers. But in verse 19, they are to keep His commandments. Specifically, in verse 20: hallow my sabbaths for two reasons: first, the Sabbath is a sign between me and you; and secondly: that ye may know that I am Jehovah your God.<\/p>\n
In verse 21, however, Israel profaned His Sabbaths, and the result was punishment in the wilderness; however, in verse 22, the punishment was not total. In verse 23, there was now a threat of dispersion, and in verse 24, the reason was that they had profaned my sabbaths.<\/p>\n
Four things should be noted from this passage. First, it contains a summary of Israel\u2019s disobedience in the wilderness, which includes the profaning of the Sabbath. Secondly, the Sabbath is a sign of two things: that it is God who sanctifies Israel; and that it is Jehovah who is Israel\u2019s God. Thirdly, He refers to the Sabbath as my Sabbaths, and so God claims the Sabbath as His own. Fourthly, the command proper was to hallow my Sabbaths.<\/p>\n
10. Ezekiel 22:8<\/p>\n
This passage deals with the princes of Judah and their relationship to the Sabbath; they had profaned God\u2019s Sabbaths.<\/p>\n
Two points are made here: first, the civil leadership of Israel was guilty in Ezekiel\u2019s day of violating the Sabbath commandment; and secondly, the violation of the Sabbath commandment was a violation under the Law of Moses.<\/p>\n
11. Ezekiel 22:26<\/p>\n
This passage deals with the relationship of the priests and the Sabbath day: they have hid their eyes from my sabbaths.<\/p>\n
Two points are made in this verse: first, just as the civil leadership the princes, so the religious leadership of Israel of Ezekiel\u2019s day had also violated the Sabbath; and secondly, the violation of the Sabbath commandment was the violation under the Law of Moses.<\/p>\n
12. Ezekiel 23:38<\/p>\n
The twelfth passage deals with the two Houses of Israel and the Sabbath. The verse points out that they have profaned my sabbaths; both Houses of Israel were guilty of violating the Sabbath commandment under the Law of Moses.<\/p>\n
13. Ezekiel 44:24<\/p>\n
This passage deals with the Sabbath in the Messianic Kingdom. The prophecy is: they shall hallow my sabbaths.<\/p>\n
This verse teaches two things: first, in the future, Messianic Kingdom, Israel will be characterized by keeping the Sabbath; and secondly, the Sabbath, therefore, will be mandatory in the Kingdom.<\/p>\n
14. Ezekiel 45:17<\/p>\n
This passage also deals with the Sabbath in the Kingdom. The point of this verse is to deal with the Sabbath offerings in the Kingdom.<\/p>\n
Two things come out in this verse: first, the Sabbath in the Kingdom will be observed with special offerings; secondly, once again, the Sabbath will be mandatory in the Kingdom.<\/p>\n
15. Ezekiel 46:1\u20135<\/p>\n
This passage again deals with the observance of the Sabbath in the Millennial Kingdom.<\/p>\n
Verse 1 mentions the gate of the inner court that looks toward the east, meaning the Eastern Gate of the inner court, is going to be shut for the six working days, but it will be open on the sabbath day. It will also be open on the day of the new moon.<\/p>\n
Verse 2 deals with the prince and with the inner Eastern Gate.<\/p>\n
Verse 3 points out that the people of the land shall worship God at this gate in the future on two occasions: on the sabbaths and on the new moons, which is the first of every month.<\/p>\n
Verse 4 deals with the burnt offerings for the Sabbath day, which consist of six lambs without blemish and one ram without blemish.<\/p>\n
Verse 5 mentions two other offerings: first, the meal-offering, which will consist of an ephah for the ram, and the meal-offering for the lambs as he is able to give; and secondly, a hin of oil to an ephah.<\/p>\n
Four truths are found in this passage concerning the Sabbath in the Prophets. First, it deals with the Sabbath and the law of the inner Eastern Gate of the Temple Compound in the Millennium: it will be shut during the six working days, but it will be opened on the Sabbath day. Secondly, the people will worship God before this gate on the Sabbath. Thirdly, concerning the Sabbath and sacrifices, there will be special sacrifices on the Sabbath day in the Kingdom as there were special sacrifices on the Sabbath day under the Law of Moses, but these sacrifices are different from those of the Law of Moses. There will be a sacrificial system in the Kingdom, but it will not be a reinstitution of the Mosaic system; it is going to be a new system based upon millennial law, Kingdom Law, not Mosaic Law. Fourthly, the Sabbath will be mandatory in the Kingdom.<\/p>\n
16. Ezekiel 46:12<\/p>\n
This passage deals with the Sabbath observance in the Kingdom. The verse points out that the prince will prepare other offerings as he does on the Sabbath day.<\/p>\n
Two observations can be made in this verse. First, the Sabbath will be a day of special sacrifices. And secondly, Sabbath observance will be mandatory in the Messianic Kingdom.<\/p>\n
17. Hosea 2:11<\/p>\n
This passage contains a prophecy for the cessation of the Sabbath: God will cause all her mirth to cease. Among the things He will cause to cease include: her feasts, her new moons, and her sabbaths, and all her solemn assemblies. This verse is a prediction of a future cessation of the Sabbath.<\/p>\n
The question is: When was this fulfilled, if it was? First of all, it was not fulfilled during the Dispensation of the Law, because the Sabbath was still mandatory throughout the entire period of the Law. Secondly, it will not be true in the Dispensation of the Kingdom for, according to the prophecies of both Isaiah and Ezekiel, the Sabbath will be mandatory in the Messianic Kingdom. Thirdly, this can only be true for the present Dispensation of Grace. Today, the Sabbath has ceased; it is no longer mandatory. The reason is because the Sabbath is not part of the Law of the Messiah. It is a fulfillment of the prophecy of Hosea 2:11, predicting a cessation of the Sabbath.<\/p>\n
18. Amos 8:5<\/p>\n
This final passage also deals with disobedience of the Sabbath law under the Mosaic Law. The merchants were anxious for the Sabbath to end so as to be able to engage in business. This, too, speaks of violation of the Sabbath law under the Mosaic Law.<\/p>\n
B. Observations and Conclusions<\/p>\n
In the second section of the Sabbath in the Prophets, the first observation is that the prophets gave two specific commands on what was forbidden to do on the Sabbath: first, there was to be no burden-bearing (Jer. 17:21); and secondly, no trading (Amos 8:5).<\/p>\n
The second observation is that the Sabbath is a sign (Ezek. 20:12, 20). According to verse 12, it was a sign that it is Jehovah who sanctifies Israel. In verse 20, it is the sign that Jehovah is Israel\u2019s God.<\/p>\n
The third observation is that the prophets gave four descriptions of the Sabbath, which are all found in Isaiah 58:13: first, it was God\u2019s holy day; secondly; it was a delight; thirdly, it was the holy of Jehovah; and fourthly, it was honorable. The verse described it as \u201ca day of gladness.\u201d<\/p>\n
The fourth observation is that Israel\u2019s history is characterized by violating the Sabbath according to the prophets (Is. 1:13; Ezek. 20:12\u201324; 22:8, 26; 23:38; Amos 8:5).<\/p>\n
The fifth observation is that there were, however, prophetic admonitions to keep the Sabbath (Is. 58:13; Jer. 17:21\u201327).<\/p>\n
And the sixth observation is that there were prophecies concerning the Sabbath. First, according to Hosea 2:11, it was destined to cease for a long period of time, which is the age in which we now live. Secondly, it is to be re-instituted in the Kingdom. Isaiah 56:1\u20138 states that it will be kept by both Jews and Gentiles in the Temple Compound. In Isaiah 66:23, both Jews and Gentiles will worship God in Jerusalem on the Sabbath day. Ezekiel 44:24 teaches that Israel will then be characterized by keeping the Sabbath. Ezekiel 45:17 states that the Sabbath will be observed with special sacrifices. Ezekiel 46:1\u20135 points out that these sacrifices will be offered at the inner Eastern Gate by the prince, King David; these sacrifices will be different from those of the Mosaic Law; and it will be the only day of the week when the inner Eastern Gate will be open. Finally, Ezekiel 46:12 deals again with the prince, King David, who will be in charge of the sacrifices.<\/p>\n
VI. THE SABBATH IN THE WRITINGS<\/p>\n
This category will discuss the Sabbath in the Writings, the third division of the Hebrew Old Testament. This, too, will be dealt with in two sections: first, the key passages; and secondly, some observations and conclusions.<\/p>\n
A. Key Passages<\/p>\n
All together there are twelve passages in the Writings which speak of the Sabbath.<\/p>\n
1. 1 Chronicles 9:32<\/p>\n
And some of their brethren, of the sons of the Kohathites, were over the showbread, to prepare it every sabbath.<\/p>\n
Three observations can be made in this passage dealing with the preparation of the shewbread on the Sabbath day. First, the shewbread had to be changed every Sabbath according to the Law of Moses. Secondly, the division of the Tribe of Levi that was given this responsibility was the Kohathites. And thirdly, this was in keeping with the ceremonial facet of the Sabbath law.<\/p>\n
2. 1 Chronicles 23:31<\/p>\n
and to offer all burnt-offerings unto Jehovah, on the sabbaths, on the new moons, and on the set feasts, in number according to the ordinance concerning them, continually before Jehovah.<\/p>\n
The second passage deals with the burnt offerings. Three observations can be noted. First, the Sabbath required special sacrifices according to the Law of Moses. Secondly, the Levites were assigned to carry this out. And thirdly, this, too, was in keeping with the ceremonial facet of the Law of Moses.<\/p>\n
3. 2 Chronicles 2:4<\/p>\n
The third passage spells out the purpose of the Temple, which included the sacrifice of burnt-offerings on the sabbaths, and on the new moons, and on the set feasts.<\/p>\n
Two observations can be made: first, the Temple was now to be the place for the Sabbath sacrifices, replacing the Tabernacle; and secondly, this, too, was in keeping with the ceremonial aspect of the Mosaic Law.<\/p>\n
4. 2 Chronicles 8:13<\/p>\n
even as the duty of every day required, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the set feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.<\/p>\n
The fourth passage deals with Solomon\u2019s observance of the Sabbath and three observations are noted: first, the Law of Moses required special sacrifices for the Sabbath; secondly, Solomon made sure that these offerings were provided in keeping with the Law; and thirdly, again, this was in keeping with the ceremonial facet of the Law of Moses.<\/p>\n
5. 2 Chronicles 31:2\u20133<\/p>\n
The fifth passage deals with Hezekiah and the Sabbath. Verse 3 states:<\/p>\n
He appointed also the king\u2019s portion of his substance for the burnt-offerings \u2026 for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of Jehovah.<\/p>\n
Three observations can be made from this passage. First, the Law of Moses required special sacrifices for the Sabbath. Secondly, like Solomon, Hezekiah the king made sure that the offerings were provided in keeping with the Law. And thirdly, this was in keeping with the ceremonial facet of the Law of Moses.<\/p>\n
6. Nehemiah 9:14<\/p>\n
The sixth passage deals with the Sabbath as a Mosaic commandment. The verse states that God made known to Israel His holy sabbath at Mount Sinai.<\/p>\n
Two observations in this verse are noted. First, this is a reference to the origin of the observance of the Sabbath commandment given at Sinai. And secondly, by stating your holy sabbath, it points out that this is God\u2019s Sabbath, it is God\u2019s holy day.<\/p>\n
7. Nehemiah 10:31<\/p>\n
The seventh passage deals with the covenant to keep the Law: and if the peoples of the land bring wares or any grain on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the extraction of every debt.<\/p>\n
Two observations can be made in this verse: first, the command proper is that there is to be no marketing on the Sabbath day; and secondly, the Jews of the return from Babylon committed themselves to keep the Sabbath in accordance with the Law of Moses.<\/p>\n
8. Nehemiah 10:33<\/p>\n
The eighth passage deals with the Temple tax and the Sabbath. The verse mentions for the sabbaths.<\/p>\n
Two observations can be made: first, the Jews of the return from Babylon agreed to pay the Temple tax to finance Temple functions, which included the Sabbath functions; and secondly, this was in keeping with the ceremonial facet of the Sabbath law.<\/p>\n
9. Nehemiah 13:15\u201322<\/p>\n
The ninth passage deals with disobedience to the Sabbath law. There are seven things to note in this passage. Verses 15\u201318 state: In those days saw I in Judah some men treading wine-presses on the sabbath, and bringing in sheaves, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, who brought in fish, and all manner of wares, and sold on the sabbath unto the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? Did not your fathers thus, and did not our God bring all the evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.<\/p>\n
First, in verse 15, the passage records the violation of the Sabbath by the Jews of the return from Babylon. The second thing to note is that this was the violation of the Sabbath under the Law of Moses. The third thing to note is that they were guilty of profaning the Sabbath in six ways: treading grapes, carrying sheaves, loading asses, carrying burdens, marketing, and buying. In verse 16, the fourth thing to note is that men of Tyre, Gentiles, would market on the Sabbath day, but the Jews would buy from them, which was also forbidden for the Sabbath. In verse 17, the fifth thing to note is that the nobles or Jewish leaders condoned this profaning of the Sabbath. And in verse 18, the sixth thing to note is that Nehemiah warned that a continuation of profaning the Sabbath will bring on the wrath of God.<\/p>\n
And the seventh thing to note is that Nehemiah made four countermeasures in verses 19\u201322: And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath: and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day. So the merchants and sellers of all kinds of wares lodged without Jerusalem once or twice. Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath. And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of your lovingkindness.<\/p>\n
The first countermeasure, in verse 19, is that on Friday evenings the gates were shut and not reopened until after the Sabbath on Saturday evening. The second countermeasure, in verse 19, is that the servants of Nehemiah were placed as guardians of the gates to make sure no one brought a burden into Jerusalem. The third countermeasure, in verses 20\u201321, is that the Gentile merchants who tried to sleep outside the walls were warned against doing so in the future. And the fourth countermeasure, in verse 22, is that the Levites were ordered to guard the gates to keep the Sabbath from being profaned and to become examples of Sabbath-keeping themselves.<\/p>\n
10. Psalm 92\u2014Superscription<\/p>\n
The superscription, the little title found under the number of Psalm 92, before the first verse, states: A Psalm, a Song for the sabbath day. Two things about this psalm should be noted. First, this was a psalm written to be sung on the Sabbath day. While many of the other psalms were also written to be sung on the Sabbath day, this is the only one that is actually stated to be for that purpose. Secondly, as a whole, the psalm is a praise of God\u2019s goodness.<\/p>\n
There are five rabbinic interpretations of this psalm. First, one rabbi said that this was a psalm for the world to come, the Messianic Kingdom. A second rabbi said that this psalm describes the age to come, which will be entirely Sabbath. A third rabbi said something similar, \u201cThe day which is entirely Sabbath.\u201d A fourth rabbi said that this is a psalm for the world to come, for the day which will be entirely Sabbath and rest in eternal life. And the fifth rabbi said that this is a psalm for the day which is entirely Sabbath, in which there is no eating or drinking, no buying or selling, but men will sit with their crowns on their heads and refresh themselves in the splendor in the Shechinah Glory.<\/p>\n
11. Lamentations 1:7<\/p>\n
The eleventh passage points out that the Babylonians mocked the way the Jews observed the Sabbath at the time when the Temple was destroyed in 586 B.C.<\/p>\n
12. Lamentations 2:6<\/p>\n
The twelfth passage deals with the fall of Jerusalem in the year 586 B.C. When that happened: Jehovah has caused solemn assembly and sabbath to be forgotten in Zion. This verse points out the cessation of the Sabbath observance in the Temple Compound as a result of the Babylonian destruction of the Temple in 586 B.C.<\/p>\n
B. Observations and Conclusions<\/p>\n
There are seven observations and conclusions in the second section of the Sabbath in the Writings. First, there were three specific commandments for the Sabbath day: there was to be no marketing, no burden-bearing, and no labor. This \u201cno labor\u201d commandment itself included three things: no treading, no carrying of sheaves, and no loading of asses or donkeys.<\/p>\n
Secondly, there was a reaffirmation that the Sabbath was given by God to Moses at Mt. Sinai.<\/p>\n
Thirdly, the Sabbath was God\u2019s Sabbath; He claimed it as His own.<\/p>\n
Fourthly, the Writings had a heavy emphasis on the ceremonial facets of the Sabbath. For example, 1 Chronicles 9:32 spoke of the shewbread on the Sabbath; 1 Chronicles 23:31 described of the burnt offerings on the Sabbath; 2 Chronicles 2:4, stated that this was the purpose of the Temple and that the Temple was built to expedite the Sabbath observance as far as sacrifices are concerned; 2 Chronicles 8:12\u201313 spoke about Solomon\u2019s provisions for Sabbath sacrifices; 2 Chronicles 31:2\u20133 spoke of Hezekiah\u2019s provisions; and finally, Nehemiah 10:33, spoke about the Temple tax for the purpose of providing sacrifices for the Sabbath.<\/p>\n
Fifth, the Jews of the return from Babylon committed themselves to keep the Sabbath in Nehemiah 10:31, and 33.<\/p>\n
Sixth, they quickly fell into disobedience in Nehemiah 13:15\u201322.<\/p>\n
Seventh, Psalm 92 was a special psalm that was composed to be sung on the Sabbath day.<\/p>\n
VII. THE SABBATH IN THE NEW TESTAMENT<\/p>\n
The seventh category of the study of the Sabbath is divided into five sections: the Sabbath in the Gospels, the Sabbath in the Book of Acts, the Sabbath in the Epistles of Paul, the Sabbath in the Book of Hebrews, and the summary and conclusions.<\/p>\n
A. The Sabbath in the Gospels<\/p>\n
This section is divided into two parts: the Sabbath experiences and observation and conclusions.<\/p>\n
1. The Sabbath Experiences<\/p>\n
All together there are thirteen Sabbath experiences or events in the Gospels. The basic content of these passages will be given.<\/p>\n
a. The First Visit to Nazareth<\/p>\n
The first Sabbath experience mentioned records Yeshua\u2019s first visit to Nazareth in Luke 4:16\u201330, especially verse 16: And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.<\/p>\n
On this Sabbath day, He claimed to be the Messiah in the synagogue of his own hometown of Nazareth, but that led to a quick rejection.<\/p>\n
b. Authority Over Demons<\/p>\n
The second Sabbath experience, found in two of the Gospels, was one in which He showed His authority over demons. First, in Mark 1:21\u201328, especially verse 21: And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught.<\/p>\n
This verse reveals that as Yeshua was teaching in the synagogue of Capernaum He was teaching authoritatively, not as the Scribes. He then showed His authority over demons by casting them out.<\/p>\n
The second passage of the same event is in Luke 4:31\u201337, especially verse 31: And he came down to Capernaum, a city of Galilee. And he was teaching them on the sabbath day.<\/p>\n
This verse points out that He was teaching in the synagogue on the Sabbath day; the Jewish response was astonishment at the content of His teaching, His speaking; His teaching was with authority. He then showed His authority by casting out demons.<\/p>\n
c. The Healing of the Paralytic<\/p>\n
The third Sabbath event is in John 5:1\u201347, which deals with the Sabbath controversy through the healing of a paralytic. Verse 1 gives the occasion, a feast in Jerusalem, probably the Passover. Verses 2\u20138 record the physical healing of the man: he was told to arise, take up his bed, and walk.<\/p>\n
Verse 9b points out that it was on the Sabbath, and by rabbinic tradition, it was forbidden to do these things on the Sabbath day. In verse 10, this led to the accusation: So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for you to take up your bed.<\/p>\n
In verses 11\u201313, the healed man stated that Yeshua, who had healed him, commanded him to do so. This, in verses 14\u201315, led to the spiritual healing of the man.<\/p>\n
In verses 16\u201318 this, in turn, led to two accusations against Yeshua. First, in verse 16, that He was healing on the Sabbath day; consequently, He was guilty of breaking the Sabbath as interpreted by the rabbis. And secondly, in verse 18, that by calling God His Father He was claiming equality with God; He made Himself an equal with God.<\/p>\n
Verses 19\u201329 contain the Messiah\u2019s defense. In this defense He said four things: first, in verses 19\u201321, He was doing the works of the Father. Secondly, in verses 22\u201323, it is the Son who will judge all men. Thirdly, in verse 24, He has the power to provide eternal life. And fourthly, in verses 25\u201329, He is the One who is going to bring about the resurrection. He pointed out two types of resurrections in verse 29: first, for the believer, the resurrection of life; and secondly, for the unbeliever, the resurrection of judgment. Because He is going to do all these things, and since these are things only God can do, this means that He is God; He is the God-Man.<\/p>\n
In verses 30\u201347 He also points out that there is a fourfold witness to His messianic claims: first, in verse 33, John the Baptist; secondly, in verse 36, His works; thirdly, in verse 37, God the Father who spoke audibly from Heaven; and fourthly, in verse 39, the Scriptures, because He is fulfilling messianic prophecy.<\/p>\n
d. The Controversy Over the Grain<\/p>\n
(1) The Passages<\/p>\n
The Sabbath controversy over the grain is mentioned in three of the Gospels. This is the basic content of these passages on this particular controversy.<\/p>\n
The first account is in Matthew 12:1\u20138. Verse 1 points out that on the sabbath day they were walking through a wheat field and they begin plucking the ears of wheat and eating them. In verse 2, they were then accused of violating the Sabbath. In verses 3\u20134, Yeshua pointed out that David himself violated, not the Mosaic Law, but the Pharisaic law by eating the shewbread; if David can do it, so can the Messiah. In verse 5, He pointed out that, according to the Law of Moses, the priests had to profane the Sabbath, but they were not guilty because they had to work on the Sabbath. Obviously, some work was allowed on the Sabbath day. Verse 6 points out that the Messiah is greater than the temple, so He can allow these things. In verse 7, it is stated that God desires mercy over sacrifice, and in verse 8, the Son of man is lord of the sabbath.<\/p>\n
The second passage is in Mark 2:23\u201328. Verse 23 states that on the sabbath day they walked through a wheat field and they plucked the ears of wheat. In verse 24, this brought on an accusation of violating Pharisaic law. In verses 25\u201326, Yeshua pointed out that David also violated Pharisaic law. In verse 27, He pointed out: The sabbath was made for man and not man for the sabbath. And in verse 28: the Son of man is Lord even of the sabbath.<\/p>\n
And the third passage is in Luke 6:1\u20135. Verse 1 points out again that on a sabbath they walked through the wheat fields and they plucked the ears of wheat, rubbing the wheat in their hands before eating it. By rubbing it, they were separating the wheat from the chaff. Verse 2 states that this brought on the accusation from the Pharisees that they were guilty of violating Pharisaic law. In verses 3\u20134, Yeshua pointed out that David also violated Pharisaic law. In verse 5, He reminded them that the Messiah, the Son of man, is Lord even of the sabbath.<\/p>\n
(2) Observations<\/p>\n
Two major things are brought out in these passages: first, accusations of the Pharisees; and secondly, the Messiah\u2019s defense.<\/p>\n
(a) The Sabbath Violations<\/p>\n
According to the Pharisees, Yeshua and His disciples were guilty of four counts of Sabbath violations: first, when they took the wheat off the stalk, that made them guilty of reaping on the Sabbath day; secondly, when the rubbed the wheat in their hands to separate the grain from the chaff, they were guilty of threshing on the Sabbath day; thirdly, when they blew into their hands to blow the chaff away, they were guilty of winnowing on the Sabbath day; and fourthly, when they swallowed the wheat, they were guilty of storing the wheat on the Sabbath day.<\/p>\n
(b) The Messiah\u2019s Defense<\/p>\n
Yeshua pointed out six things in His defense. First, there was an historical appeal to David in that he violated Pharisaic law by eating the shewbread. If David could violate Pharisaic law, so could David\u2019s greater Son, Yeshua.<\/p>\n
Secondly, the Messiah made an appeal to the Law above the Temple service. Reminding them that priests had to work on the Sabbath day, He showed that some work was allowed on the Sabbath. Even the Pharisees allowed certain work on the Sabbath day such as midwifery, circumcision, and the preparation of a dead body.<\/p>\n
Thirdly, He reminded them that the person of the Messiah is even greater than the Temple, so He could allow what they disallowed, and disallow what they allowed.<\/p>\n
Fourthly, there was the voice of prophecy. He quoted Hosea 6:6, which also pointed out that works of mercy and necessity were always allowed on the Sabbath. Healing is an act of mercy, and eating is an act of necessity. Had the Pharisees realized this, they would not have condemned those who were not really guilty of breaking the Sabbath.<\/p>\n
Fifth, He reminded them that the Sabbath was made for man, not man for the Sabbath. This was to contradict the Pharisaic teaching that Israel was created for the purpose of honoring the Sabbath. The Sabbath was created for Israel, not Israel for the Sabbath. The purpose of the Sabbath was to help man, not to enslave him.<\/p>\n
And sixth, the Messiah is the Lord of the Sabbath, so again, He can permit what they forbid, and He can forbid what they permit.<\/p>\n
e. The Healing of the Man with the Withered Hand<\/p>\n
The fifth Sabbath event in the Gospels is the controversy concerning the healing of the man with the withered hand. Three of the Gospels record this event.<\/p>\n
(1) The Passages<\/p>\n
The first passage is in Matthew 12:9\u201314. Verse 9 points out that He was in the synagogue on the Sabbath day and there was a man with a withered hand. In verse 10, they asked Him a question so they would have a basis for accusing Him: Is it lawful to heal on the sabbath day? In verse 11, He said that they permitted the helping of a sheep in trouble on the Sabbath day. In verse 12, He pointed out that man is far more valuable than sheep, and that it is lawful to do good on the sabbath day. In verse 13, He healed the man on the Sabbath day. The result, in verse 14, was that the Pharisees took counsel against him, how they might destroy him.<\/p>\n
The second passage is in Mark 3:1\u20136. Verse 1 also indicates that there was a man with a withered hand in the synagogue. In verse 2, the leaders were watching Him to see if He would heal on the Sabbath day so they might have a basis for accusing Him. In verse 3, He called the man with the withered hand to Him, and in verse 4, He raised the question: Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? They chose not to answer and held their peace. In verse 5, Yeshua proceeded to heal the man on the Sabbath day. In verse 6, the result was that the Pharisees took counsel with the Herodians how they might destroy him.<\/p>\n
The third account of the same event is in Luke 6:6\u201311. Verse 6 states that it was another sabbath and He entered the synagogue and began teaching. In the synagogue, there was a man with his right hand withered. In verse 7, the Scribes and Pharisees were watching Him to see if He would heal the man on the Sabbath day in order to have a basis to accuse Him. In verse 8, He called to the man with the withered hand, and in verse 9, He raised the question: Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it? In verse 10, He proceeded with the healing; in verse 11, the result was twofold: first, they were filled with madness; and secondly, they conspired what they might do to Jesus.<\/p>\n
(2) Observations<\/p>\n
Combining these three accounts, there are four things to note. First, Pharisaic Judaism was teaching that to heal on the Sabbath day was to violate it.<\/p>\n
Secondly, He pointed out that they were inconsistent because even the Pharisees allowed works of necessity and mercy on the Sabbath day.<\/p>\n
Thirdly, the teaching of Jesus was that it was always lawful to do good on the Sabbath; healing is an act of mercy. It was a good work, therefore, it was permissible on the Sabbath day.<\/p>\n
Fourthly, this led to the Pharisees\u2019 responding in three ways: first, they were filled or controlled with madness; secondly, they conspired how they might destroy Yeshua; and thirdly, they joined up with the Herodians in this conspiracy. These were strange bedfellows indeed, because the Pharisees and Herodians were on opposite ends of the political spectrum. The Herodians were bitter enemies of the Pharisees because they favored Roman rule through the House of Herod, while the Pharisees opposed Roman rule in any form whatsoever.<\/p>\n
f. The Second Visit to Nazareth<\/p>\n
The sixth Sabbath event was the second visit to Nazareth. This is recorded by two of the Gospels: Matthew 13:54\u201358 and Mark 6:1\u20136. Basically, the two passages together indicate that Jesus taught in the synagogue in which He had grown up, but for the second time, He was rejected insofar as His messianic claims were concerned.<\/p>\n
g. Sabbath Healing and the Keeping of the Law<\/p>\n
The seventh Sabbath event was the healing on the Sabbath and the keeping of the Law, recorded only by one Gospel writer, John. In John 7:21\u201324, four things come out. First, in verse 21, the problem of the Messiah\u2019s accusers was their misinterpretation as to the meaning of the Sabbath. The reason they believed He broke the Sabbath by healing on the Sabbath was because of their misinterpretation of the Sabbath.<\/p>\n
Secondly, circumcision was part of the Law of Moses; even they performed circumcision on the Sabbath day according to verse 22.<\/p>\n
Thirdly, in verse 23, if circumcision is allowed on the Sabbath, so is healing allowed on the Sabbath day.<\/p>\n
Fourthly, He made the application in verse 24: therefore, judge righteous judgment. If it is permissible to mutilate on the Sabbath, and circumcision is a form of mutilation, it is permissible to heal on the Sabbath day. Furthermore, Sabbath rest included being healed on the Sabbath day.<\/p>\n
h. The Healing of a Man Born Blind<\/p>\n
The eighth Sabbath event is the controversy over the healing of the man born blind, recorded in only one Gospel, John 9:1\u201341. There are five subdivisions in this passage.<\/p>\n
First, the physical healing of the man born blind is in verses 1\u201312. Yeshua healed a man who was born blind, and by so doing He violated the Sabbath according to Pharisaism.<\/p>\n
The second subdivision, verses 13\u201317, is the first interrogation of the man born blind. Because it was a Sabbath when Yeshua opened his eyes, He violated the Sabbath in verse 14. Furthermore, Jesus healed the man in a way forbidden by Pharisaic law. The Talmud states: \u201cWine cannot be injected into the eye, but may be put on the eye lids. Spittle is forbidden even on the eyelids.\u201d One was forbidden to heal in this very way on the Sabbath day. The conclusion of the rabbis was that Yeshua could not be from God because He did not keep the Sabbath: He healed on the Sabbath. However, they could not deny the uniqueness of this miracle, so they hoped to find a loophole and proposed that maybe the man really was not born blind.<\/p>\n
In the third subdivision, verses 18\u201322, they interrogated the parents. The parents affirmed that this man was their son and that he was born blind.<\/p>\n
In the fourth subdivision, verses 23\u201334, they interrogated the man born blind for the second time. They tried to convince him that Yeshua was a false teacher, but the man refused to be convinced.<\/p>\n
And in the fifth subdivision, verses 35\u201341, the spiritual healing of the man came when he accepted Jesus as the Son of God.<\/p>\n
i. The Healing of the Crippled Woman<\/p>\n
The ninth Sabbath event is the controversy over the healing of the crippled woman, again found only in one Gospel, Luke 13:10\u201317.<\/p>\n
In verse 10, Jesus was teaching in the synagogue on the Sabbath day. Verse 11 states that there was a woman in the service who had curvature of the spine; she had had this condition now for eighteen years. In verses 12\u201313, Yeshua proceeded to heal her curvature of the spine.<\/p>\n
In verse 14, this brought a negative reaction from the ruler or president of the synagogue. He was moved with indignation because Yeshua healed on the Sabbath and then said: There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.<\/p>\n
But in verse 15, Jesus reminded them that even the Pharisees would release ox or their ass from the stall and lead them to water on the Sabbath day. In verse 16, even more so should this woman have been released from her bond on the Sabbath day. In verse 17, the result was that the critics were silenced while all the multitude rejoiced.<\/p>\n
The point of the passage, again, is that Sabbath rest included being healed on the Sabbath day.<\/p>\n
j. The Healing of the Man with Dropsy<\/p>\n
The tenth Sabbath event is the controversy dealing with the healing of the man with dropsy, also recorded only by one Gospel writer, Luke, in 14:1\u20136. In verse 1, Yeshua was dining in the home of a Pharisee on a Sabbath. In verse 2, included among the guests was the man who had the dropsy. In verse 3, Jesus asked them whether or not it is lawful to heal on the Sabbath. In verse 4, they chose to remain silent and Yeshua healed the man on the Sabbath. In verse 5, He reminded them that they themselves believed that, if an ox or an ass fell into a pit on the Sabbath day, it was permissible to rescue the animal. If it was permissible to rescue an animal, it was more permissible to rescue a man on the Sabbath day. Verse 6 points out that they were unable to respond to His argument.<\/p>\n
There are two observations in this passage. First, if it is permissible to do good to animals on the Sabbath, it is even more permissible to do good to man. And secondly, Sabbath rest included being healed.<\/p>\n
k. The Sabbath in the Great Tribulation<\/p>\n
The eleventh Sabbath event had to do with the Sabbath in the Great Tribulation, recorded by one Gospel writer, Matthew, in 24:20: And pray ye that your flight be not in the winter, neither on a sabbath.<\/p>\n
Israel will flee the Land in the middle of the Tribulation. Due to rabbinic limitations on traveling on the Sabbath day, the success of the escape will be hindered if the event falls on the Sabbath day.<\/p>\n
l. The Sabbath and the Death and Burial of the Messiah<\/p>\n
The twelfth Sabbath event is the death and burial of the Messiah. This is mentioned in four passages by three Gospel writers: once by Mark, twice by Luke, and once by John.<\/p>\n
(1) The Passages<\/p>\n
The first passage is Mark 15:42: And when even was now come, because it was the Preparation, that is, the day before the sabbath.<\/p>\n
The second passage is Luke 23:54: And it was the day of the Preparation [Friday], and the sabbath drew on [sundown Friday].<\/p>\n
The third passage is Luke 23:56: And on the sabbath they rested according to the commandment [of Moses].<\/p>\n
And the fourth passage is John 19:31: The Jews therefore, because it was the Preparation [Friday], that the bodies should not remain on the cross upon the sabbath [after sundown Friday], (for the day of that sabbath was a high day).<\/p>\n
That Sabbath day, that Saturday, was also the first day of the Feast of Unleavened Bread, making it a High Sabbath.<\/p>\n
(2) Observations<\/p>\n
Five observations in these passages should be noted. First, these are all references to Friday preceding the start of the Sabbath at sundown. Secondly, they show that Yeshua did die on a Friday. Thirdly, the day of Preparation always means \u201cin preparation for the Sabbath,\u201d which was the day before the Sabbath; as the Sabbath draws nigh, it is still Friday. Fourthly, Yeshua was placed in the tomb on Friday. And fifth, He was in the tomb throughout the Sabbath, through sundown Saturday.<\/p>\n
m. The Sabbath Visit to the Tomb<\/p>\n
The thirteenth and final Sabbath event is the Resurrection of the Messiah, mentioned in two of the Gospels. The first passage is Matthew 28:1: Now late on the sabbath day, as it began to dawn toward the first day of the week, came Mary Magdaline and the other Mary to see the sepluchre.<\/p>\n
In Gentile reckoning, this sounds like the wee hours of Sunday morning. Actually, it is sundown Saturday night.<\/p>\n
The second passage is Mark 16:1: And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, brought spices, that they might come and anoint him.<\/p>\n
Two observations come from this passage: first, in Jewish reckoning, the passing of the Sabbath and the dawn of the first day of the week are always Saturday evening; and secondly, on Saturday evening, as it was moving toward Saturday night, the women came to visit the tomb for the purpose of anointing the body.<\/p>\n
2. Observations and Conclusions<\/p>\n
Four observations and conclusions can be made concerning the thirteen Sabbath events in the Gospels: the areas of conflict, the Sabbath in Rabbinic Judaism, Jesus\u2019 interpretation of the Sabbath, and no mandate for Sabbath-keeping.<\/p>\n
a. The Areas of Conflict<\/p>\n
The first observation is that there were three major areas of conflict between Yeshua and the Pharisees. The first major area of conflict had to do with His claim to be the Messiah. A second major area of conflict had to do with the authority of the Mishnah, the authority of rabbinic tradition over such things as fasting and eating with unwashed hands. And the third major area of conflict between Yeshua and the Pharisees had to do with the proper way of observing the Sabbath.<\/p>\n
b. The Sabbath in Rabbinic Judaism<\/p>\n
The second observation has to do with the Sabbath in Rabbinic Judaism in four ways. First, in Rabbinic Judaism, the Sabbath had become an end in itself by this time. Secondly, they firmly believed that Israel was created for the purpose of observing the Sabbath. Thirdly, the rabbis had passed one thousand five hundred additional Sabbath rules and regulations, far beyond what the Law of Moses commanded. By passing these additional Sabbath regulations, they made Sabbath rest a burden. Fourthly, the Sabbath had become personified in ways that were noted earlier.<\/p>\n
c. Jesus\u2019 Interpretation of the Sabbath<\/p>\n
The third observation or conclusion has to do with Jesus and the Sabbath. Three main things should be noted. First, Yeshua accused the Pharisees of totally misconstruing the purpose of the Sabbath, which was to help man, not to enslave him. The Sabbath was made for man, not man for the Sabbath (Mk. 2:27), or, to put it in rabbinic terms, the Sabbath was made for Israel, not that Israel was made for the Sabbath. He consistently emphasized the human element in the purpose of the Sabbath.<\/p>\n
Secondly, Jesus claimed to be the lord of the sabbath (Mat. 12:8). As Lord of the Sabbath, He could permit what the Pharisees had forbidden on the Sabbath, but He could also forbid what they permitted on the Sabbath.<\/p>\n
The third observation is that Yeshua Himself was scrupulous in observing the Sabbath. However, He did not observe the Sabbath in the manner prescribed by the rabbis or the Pharisees; He observed it in the manner prescribed by the Law of Moses. He followed certain traditions of the rabbis, such as going to synagogue on the Sabbath, but this was not something He made mandatory. However, this fact is not evidence that the Sabbath is mandatory today. Both Jewish and Gentile believers often make the Sabbath mandatory based on the fact that Jesus kept the Sabbath. Yes, He kept the Sabbath according to the Law of Moses, but this is not evidence that the Sabbath is mandatory today. Remember, Yeshua lived under the Law of Moses and had to obey the commandments of the Law of Moses, not only the Sabbath commandment, but all 613 commandments which were applicable to Him, regardless of what category they were in, whether they were moral commandments, civil commandments, ceremonial commandments, or whatever. To insist on keeping the Sabbath because Yeshua kept the Sabbath would also require us to keep all the other commandments down to every jot and tittle. This would include those that are categorized as civil commandments and ceremonial commandments.<\/p>\n
Fourthly, of the many, many commandments that Yeshua Himself issued in the course of His ministry, such as those which are found in His Upper Room Discourse, the Sabbath is never one of them. This is where Sabbath-keepers have a problem. They do not find a single command Jesus issued to keep the Sabbath. Yeshua issued many commandments, including commandments which are also found in the Law of Moses, however, the Sabbath commandment was never one of them.<\/p>\n
d. No Mandate for Sabbath-Keeping<\/p>\n
The fourth observation and conclusion is that nothing in any of these thirteen Sabbath events in the Gospels shows that Sabbath keeping is mandatory for believers today. The keeping of the Sabbath, insofar as the Gospels are concerned, is not the rule of life for the New Testament believer.<\/p>\n
B. The Sabbath in the Book of Acts<\/p>\n
In the second section of the study of the Sabbath in the New Testament, the Sabbath is mentioned a total of nine times in the Book of Acts. This will be divided into five parts: first, the Sabbath passages; secondly, observations; thirdly, Jewish believers in the synagogue; fourthly, two relevant passages; and fifth, the conclusion.<\/p>\n
1. The Sabbath Passages<\/p>\n
The first mention of the Sabbath in the Book of Acts is in chapter 1:12, where it is simply mentioned as a measure of distance: a sabbath day\u2019s journey. A Sabbath day\u2019s journey was the distance between Jerusalem and the Mount of Olives. The rabbis came up with the Sabbath day\u2019s journey based upon Joshua 3:4; it was two thousand cubits or 2,000 paces or 3,000 feet, approximately the distance of three-quarters of a mile.<\/p>\n
The other eight times that the Sabbath is mentioned in the Book of Acts is always in conjunction with the service in the synagogue: Acts 13:14, the synagogue service in Antioch of Pisidia; Acts 13:27, the synagogue service in Jerusalem; Acts 13:42, the synagogue service in Antioch of Pisidia; Acts 13:44, again the synagogue service in Antioch of Pisidia; Acts 15:21, the synagogue Sabbath services in all cities; Acts 16:13, a synagogue service by the riverside in the town of Philippi; Acts 17:2, the synagogue service in Thessalonica; and Acts 18:4, the synagogue service in Corinth.<\/p>\n
2. Observations<\/p>\n
There are six observations to be noted from these passages. First, every reference to the Sabbath, except for the passage in Acts 1:12, deals with the synagogue service. There is not a single Sabbath reference in connection with the worship service of believers.<\/p>\n
Secondly, these were all gatherings of unbelievers, not believers.<\/p>\n
Thirdly, Paul went to the synagogue on the Sabbath day, but it was not for the purpose of corporate worship with believers, it was for the purpose of evangelism.<\/p>\n
Fourthly, those saved in the synagogue because of Paul\u2019s preaching, eventually left the synagogue and became part of the local congregation of believers.<\/p>\n
Fifth, there is no single record in the Book of Acts that the believers met on the Sabbath day.<\/p>\n
Sixth, there is no Sabbath commandment for either the individual or for the local congregation concerning the Sabbath.<\/p>\n
The obvious conclusion is that there is no basis for mandatory Sabbath-keeping in the Book of Acts.<\/p>\n
3. Jewish Believers in the Synagogue<\/p>\n
The third part of the Sabbath in the Book of Acts deals with Jewish believers in the Synagogue. The point is sometimes made that Jewish believers continued going to synagogue on the Sabbath day. This would seem to show that they felt it was obligatory to observe the Sabbath. It is true that Jewish believers did continue to attend the synagogue as late as A.D. 90. This was the year when the special benediction was issued at the Sabbath service that essentially forced Jewish believers out of the synagogue.<\/p>\n
It is true that, within the history of the Book of Acts and right up to A.D. 90, Jewish believers did attend synagogue. However, this does not prove anything. Again, there is no command in the Book of Acts to hold corporate worship on the Sabbath. The presence of Jewish believers in the synagogue did not constitute the meeting of the local congregation. Some Jewish believers now and then still attend synagogue. They attend it on the Sabbath, but this is not the meeting of believers on the Sabbath day.<\/p>\n
There were a variety of reasons why Jewish believers continued attending the synagogue or the Temple. One reason is that this was habit for some. Also there was social pressure upon Jewish believers to attend synagogue. Some, no doubt, were fearful of possible sanctions. In the case of Paul, this was part of his missionary policy; he went to synagogue on the Sabbath day to proclaim the gospel. We know from the Epistle of James that the Jerusalem Church had very strong, conservative leadership and this may be another reason they continued to attend the synagogue service. Finally, no doubt some had theological convictions that they still had to continue going to synagogue or to the Temple on the Sabbath day.<\/p>\n
However, three basic facts should be noted. First, there is no command in the Book of Acts to meet on the Sabbath day. Secondly, there is no command to keep the Sabbath either individually or corporately as a day of rest or as a day of worship in the Book of Acts. And thirdly, the Book of Acts provides not a single example for any congregation, Jewish or Gentile, to hold their meetings on the Sabbath day. Those who wish to use the actions of Jewish believers in the Book of Acts as a mandate should be consistent: they should go to synagogue services on the Sabbath, but this is not the meeting of believers.<\/p>\n
4. Two Relevant Passages<\/p>\n
In the fourth part of the Sabbath in the Book of Acts, there are two passages in the Book of Acts that, by themselves, do not deal with the Sabbath issue, but are somewhat relevant to the issue.<\/p>\n
a. Acts 15:1\u201320<\/p>\n
This passage deals with the Jerusalem Council. Four observations are relevant. The first observation is the actual issue before the Jerusalem Council. Initially, the issue was that of Gentile circumcision in verse 1. Later, in verse 5, it was expanded to keeping the whole Law of Moses, so obviously this would have included the Sabbath issue.<\/p>\n
The second observation is that this passage deals primarily with what Gentile believers should or should not do rather than what Jewish believers should or should not do.<\/p>\n
The third observation is that the relevant statement is found in verse 10: Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?<\/p>\n
Four things are noteworthy about this verse: first, the yoke in this context is clearly the Law of Moses; secondly, if the Jews, the meaning of the phrase: neither our fathers nor we, were unable to keep the Law, there is no reason to ask the Gentiles to do what even Jewish believers could not do; thirdly, neither circumcision nor Sabbath-keeping was made mandatory for Gentiles; and fourthly, Peter\u2019s statement implies that these things were not obligatory upon Jews either, so Jewish believers were equally exempt from the Law of Moses.<\/p>\n
The fourth observation about this passage is the simple fact that nowhere in this passage is there a requirement to keep the Sabbath. If the Gentiles were obligated to keep the Sabbath, this would have been the place for the apostles to note it. But the Sabbath was not included among the list of the things they asked the Gentiles to observe.<\/p>\n
b. Acts 21:20\u201324<\/p>\n
The second relevant passage concerns Paul\u2019s meeting with the elders of the Jerusalem Church. This passage also contains four key truths. First, there is no specific mention of the Sabbath, but the Sabbath was part of the law of verse 20 and the customs of verse 21.<\/p>\n
Secondly, this passage, however, only describes what Jewish believers in Jerusalem practiced and says nothing about mandatory Sabbath practice.<\/p>\n
Thirdly, to extrapolate mandatory Sabbath-keeping from this passage is to extrapolate too much. The Sabbath is not the only thing in the Law of Moses. The zealousness of the Jewish believers in Jerusalem included many other parts of the Law, including civil and ceremonial elements.<\/p>\n
Fourthly, all this passage teaches is that Jewish believers are free to keep the Law, including the freedom to observe the Sabbath, but not that they are required to keep the Law or observe the Sabbath.<\/p>\n
5. Conclusion<\/p>\n
The fifth part of the Sabbath in the Book of Acts is the conclusion that there is no support for mandatory Sabbath-keeping for either Jews or Gentiles in the Book of Acts.<\/p>\n
C. The Sabbath in the Epistles of Paul<\/p>\n
1. The Passages<\/p>\n
In the third section of the Sabbath in the New Testament, Paul makes reference to the Sabbath only three times, and only in the first passage is the word actually used.<\/p>\n
a. Colossians 2:16\u201317<\/p>\n
Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: which are a shadow of the things to come; but the body is Christ\u2019s.<\/p>\n
This follows the context of verses 13\u201315, where Paul points out that the ordinances which were against us have been blotted out by the death of the Messiah. It is for that reason that there is no longer any obligation to keep the Law or any of its facets. He mentions several facets that are not necessary to keep. First, meat or in drink, which are the kosher laws, the laws of kashrut, the dietary laws. Secondly, a feast day, such as Passover, Weeks, or Tabernacles. Thirdly, he mentions the new moon, the New Moon Festival. Fourthly, a sabbath day. Based upon these truths, Paul writes that, for that reason, one believer cannot judge another believer in these areas. These areas include the issue of the Sabbath. All of these, including the Sabbath, are only a shadow of things to come.<\/p>\n
In Hebrews 8:5, the writer pointed out that the entire Tabernacle system was a shadow. Because it was a shadow, it was no longer obligatory. In Hebrews 10:1 the Law, especially the sacrificial system, was a shadow. Because it was a shadow, it was no longer obligatory. With the Colossians passage, the same thing is true of the Sabbath: it was only a shadow. Because it was a shadow, it is no longer obligatory. If the Sabbath were still mandatory, failure to keep it would put the violator under divine judgment. This is exactly what the context states is no longer true.<\/p>\n
D. L. DeLacey, instructor at the London Bible College and one of the authors of From Sabbath to Lord\u2019s Day, in his chapter on \u201cThe Sabbath\/Sunday Question and the Law in the Pauline Corpus,\u201d states: As with the law, the Sabbath has lost its intrinsic value, but may yet be enjoyed by those who wish to keep them \u2026 no stringent regulations are to be laid down over the use of Sabbath. As with the law, the believer is no longer bound by external stipulation as in the matter of festivals. (p. 183)<\/p>\n
The point of this Colossians context is that the ordinances which were against us have been blotted out by the death of the Messiah. Therefore, if we do not keep the Sabbath, we are not under divine judgment. \u201cAs with the law,\u201d DeLacey writes, \u201cthe Sabbath has lost its intrinsic value.\u201d Although they may yet be kept \u201cby those who wish to keep them,\u201d neither the Law nor the Sabbath are \u201cstringent regulations\u201d for us to keep. The believer is not bound to the Sabbath, but is free from it.<\/p>\n
b. Romans 14:4\u20136a<\/p>\n
Who are you that judges the servant of another? to his own lord he stands or falls. Yea, he shall be made to stand; for the Lord has power to make him stand. One man esteems one day above another: another esteems every day alike. Let each man be fully assured in his own mind. He that regards the day, regards it unto the Lord:<\/p>\n
Verse 4 gives a clear prohibition against fellow believers judging one another concerning practice in various areas. One of these areas concerns the esteeming of days. While the term days is not limited to the Sabbath day, it would certainly be included. In verse 5, one man is free to esteem a day as being more important than another day, whether it is Saturday or Sunday. Another believer may view all days equally alike. Both are valid options according to this passage. In verse 6a, both options are to be taken as honoring the Lord.<\/p>\n
The application for this passage includes three things: first, believers who choose not to keep the Sabbath should not judge those who keep it as legalists; secondly, those who do choose to keep the Sabbath are not to make their choice mandatory upon all other believers; and thirdly, this passage is against mandatory Sabbath-keeping for either Jews or Gentiles.<\/p>\n
c. Galatians 4:10<\/p>\n
Ye observe days, and months, and seasons, and years.<\/p>\n
The days include the Sabbath days. The months would be the New Moon Festivals. The seasons are the seven Holy Seasons of Leviticus 23. The years are the Sabbatical Years and the Year of Jubilee. The context of this Galatians passage is clearly the Law of Moses as a whole. This comes out in almost every chapter of the Book of Galatians except chapter 1 (2:16, 19\u201320; 3:2, 5, 10\u201329; 4:4\u20135, 21; 5:3\u20134, 14; 6:13). It is very obvious that the context of the Book of Galatians is the Law of Moses.<\/p>\n
Paul plays down the value of days, and months, and seasons, and years in two areas: first, as a means of salvation, but secondly, also as a rule of life. Paul viewed any attempt to impose Sabbath-keeping upon the Gentiles as wrong. Any tendency by Gentile believers to submit themselves to the Law of Moses and to things such as the Sabbath is viewed as taking a step backward in the spiritual life, not a step forward.<\/p>\n
2. Conclusion<\/p>\n
These are the only passages where the Sabbath is mentioned in the epistles of Paul. The conclusion is simple. In not a single one of Paul\u2019s letters does he ever state that the Sabbath is mandatory for either Jews or Gentiles. One would think that, if Sabbath-keeping were mandatory, he would have mentioned it at least once. However, in none of his letters does Paul mention the Sabbath as mandatory either for Jews or Gentiles.<\/p>\n
After extensively evaluating Paul\u2019s writings, Turner concludes:<\/p>\n
What does this tell us about Paul\u2019s attitude to the Sabbath? The clear implication is that he refuses to dogmatize one way or the other. An individual may keep the Sabbath or not; presumably, in general Paul might have assumed that a Jewish Christian would do so and a Gentile convert would not. The important factor was not which practice one adopted, but one\u2019s motives: to convert for inadequate reasons is reprehensible. Thus Paul was probably content to allow a wide variety of practice in the churches. (pp. 183\u2013184)<\/p>\n
D. The Sabbath in the Book of Hebrews<\/p>\n
This is the tenth section of the Sabbath in the New Testament and will be dealt with in two parts: first, the two passages; and secondly, the typology of the Sabbath.<\/p>\n
1. The Two Passages<\/p>\n
The Book of Hebrews gives the messianic implications concerning the Sabbath in two passages. Both passages are found only in chapter 4 and are found within a specific context. The context in its entirety is Hebrews 3:7\u20134:13. Verses 4:3\u20134 state: For we who have believed do enter into that rest; even as he has said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world. For he has said somewhere of the seventh day on this wise, And God rested on the seventh day from all his works.<\/p>\n
The passage teaches salvation rest on the basis of Genesis 2:2\u20133, which deals with God\u2019s creation rest.<\/p>\n
The second passage, Hebrews 4:9, is based on the Sabbath in the Mosaic Law: There remains therefore a sabbath rest for the people of God.<\/p>\n
In the context of these passages, the writer deals with the Sabbath in three ways: first, the Sabbath rest in the Old Testament; secondly, the present salvation rest; and thirdly, the future heavenly rest.<\/p>\n
2. The Typology of the Sabbath<\/p>\n
Five specific things should be noted concerning the messianic implications of the Sabbath given in the Book of Hebrews.<\/p>\n
First, the Book of Hebrews treats the Sabbath typologically rather than literally as a day of rest or a day of worship.<\/p>\n
Secondly, the Old Testament background to this typological use of the Sabbath is found in Deuteronomy 12:9: for ye are not as yet come to the rest and to the inheritance, which Jehovah your God gives you.<\/p>\n
The concept of rest was closely associated with the Sabbath, but in this passage, it was also associated with the Land of Israel.<\/p>\n
The third thing is that there is a background to the typological use of the Sabbath day in three Gospel passages. The first Gospel passage is Matthew 11:28\u201330, which speaks of spiritual rest. The statement concerning spiritual rest in this passage immediately precedes the two Sabbath conflicts with the Pharisees over the proper way of observing the Sabbath (Mat. 12:1\u201314). The second Gospel background is Luke 4:16\u201321, where Yeshua used the Sabbath day to proclaim His Messiahship in Nazareth and therefore proclaimed salvation rest. The third Gospel passage is John 5:30, where in the context of the Sabbath, Yeshua offered heavenly rest.<\/p>\n
The fourth thing is that a short exposition of the Book of Hebrews passages will bring out the following points. Again, the context of Hebrews 3:7\u20134:13 treats the Sabbath and the concept of rest from the Old Testament typologically to emphasize two things: first, present salvation rest and secondly, future heavenly rest. The specific passage of Hebrews 4:3\u20134 teaches salvation rest on the basis of Genesis 2:2\u20133, which deals with God\u2019s creation rest. God\u2019s creation rest is interpreted typologically as referring to the present salvation rest. The second passage is Hebrews 4:9, which is based upon the Sabbath in the Law of Moses. This, too, is interpreted typologically of the future heavenly rest.<\/p>\n
And the fifth thing is that there are two conclusions. First, the Epistle of Hebrews was written specifically to Jewish believers. If there is any epistle that should have mentioned the Sabbath as being mandatory for these Jewish believers, if not Gentile believers, it would have been the Epistle of Hebrews. This epistle says nothing about mandatory Sabbath-keeping. The second conclusion is that this very same thing is true of all the other Messianic Jewish Epistles written specifically to Jewish believers: James, 1 Peter, 2 Peter, and Jude. If the Sabbath were mandatory, it would have been mentioned in one of these five Messianic Jewish Epistles. Yet, not a single letter which was written to Jewish believers mentions mandatory Sabbath-keeping.<\/p>\n
E. Summary and Conclusions<\/p>\n
The fifth section of the Sabbath in the New Testament contains the summary and conclusions in seven points. First, the day of the Sabbath was never changed from Saturday to Sunday. Nowhere in the New Testament is Sunday called \u201cthe new Sabbath.\u201d<\/p>\n
Secondly, although Saturday is still the Sabbath, there is no obligation any longer to observe the Sabbath.<\/p>\n
Thirdly, the Jewish believer is free from the Law of Moses and from mandatory Sabbath-keeping.<\/p>\n
Fourthly, he is still free to observe the Sabbath if he so chooses and in whatever manner he may choose. Any believer, Jewish or Gentile, is free to observe the Sabbath, whether it is as a day of rest or as a day of worship or both.<\/p>\n
Fifth, the day of choice is purely optional. A day does not even need to be chosen as Paul so clearly brought out.<\/p>\n
Sixth, how this applies to the individual is seen in two ways: first, each believer, Jew or Gentile, has the option to set a day aside or not to set it aside; secondly, if he does choose to set a day aside however, he is free to choose any day of the week, Saturday, Sunday, or Thursday, or whatever.<\/p>\n
Seventh, how this applies corporately is also seen in two ways. First, the church must meet. The clear obligation in Hebrews 10:25 is that there must be the gathering of believers under elders and deacons. Secondly, the day of the week is up to the individual local congregation. Most churches have chosen Sunday; that is fine. Many Messianic congregations have chosen Saturday; that is fine. In Moslem countries, churches have chosen Friday; that is fine. Any day of the week that the individual assembly wishes to choose, it is free to do so.<\/p>\n
VIII. THE ISSUE OF SUNDAY<\/p>\n
The eighth category in the study of the Sabbath is the issue of Sunday. This category will be divided into two sections: first, the origin of Sunday observance; and secondly, the first day of the week.<\/p>\n
A. The Origin of Sunday Observance<\/p>\n
This section is divided into five parts: first, the misconception of the origin of Sunday observance: secondly, the origin of Sunday Sabbath; thirdly, the beginning of the Sunday service; fourthly, the basis of Sunday worship; and fifth, the evidence from the Talmud.<\/p>\n
1. The Misconception<\/p>\n
There is a current misconception being propagated, especially in certain Seventh Day Adventists circles, that the Sunday service began with Catholicism. Often they will try to say that the Sunday service originated with a law and a church council. The law cited is the Law of Constantine in A.D. 321, which declared that Sunday was the proper day of observance. There was also the Council of Laodicea in A.D. 364, which decreed that Sunday was the proper time to have the service. That is the misconception.<\/p>\n
However, historical reality is otherwise. Historically, Sunday worship became the universal practice of all churches outside the Land of Israel by the beginning of the second century. History will bear this out. The church councils did not initiate Sunday worship. What the church councils did was merely ratify a practice that was already quite common. The origin of the Sunday service was not with Catholicism; it was not with church councils; it was not with the Law of Constantine. It was already a practice among all churches outside the Land of Israel.<\/p>\n
2. The Origin of the Sunday Sabbath<\/p>\n
In determining the origin of the Sunday Sabbath, one must distinguish between viewing Sunday as a day of worship in contrast to Sunday as a Sabbath day. Historically, while Sunday was originally viewed as a day of worship, it was not considered a day of rest, nor was it considered a Sabbath day. Only with the church councils did Sunday begin to be viewed as a Sabbath. The church councils did not originate the Sunday worship; it was already the practice of the majority of churches.<\/p>\n
What the church councils did begin to do was to refer to Sunday as a \u201cSabbath.\u201d As church history developed, more and more Sabbath laws from the Old Testament were applied to Sunday. Today, people use terms like \u201cChristian Sabbath\u201d or \u201cSunday Sabbath.\u201d Biblically and technically, the concept of Christian Sabbath is just as wrong as \u201cJewish Sunday.\u201d There is no such thing as Jewish Sunday, and there is no such thing as Christian Sabbath. But because this has been so ingrained in Gentile church history, many believe that it is proper terminology.<\/p>\n
For example, Charles Hodge, a famous systematic theologian, said that all Ten Commandments still apply, including the fourth commandment, the commandment on the Sabbath. Having made the claim that the Sabbath commandment still applies, he went on to say that the commandment now applies, not to Saturday, but to Sunday. All of Charles Hodge\u2019s evidences for the mandatory Sabbath law are derived from the Old Testament. He even goes so far as to insist that the United States government should pass Sabbath laws requiring Sunday observance, even among unbelievers. While all of his arguments come from the Law of Moses, he ignores the fact that the Law of Moses specified that the Sabbath is the seventh day of the week, not the first day of the week.<\/p>\n
Even Dispensationalists who should know better often fall into the same trap. One famous Dispensationalist, Merrill Unger, for instance, wrote in his Unger\u2019s Bible Dictionary: The seventh day marks God\u2019s creative rest, on the first day Christ was unceasingly active. The seventh day commemorates a finished creation, the first day a finished redemption. In the present dispensation of grace, Sunday perpetuates the truth that one-seventh of one\u2019s time belongs to God. In every other particular, there is a contrast.<\/p>\n
Unger wrote that as the Sabbath commemorates God\u2019s creation rest, the first day speaks of God\u2019s resurrection rest. He feels that Sunday is now the day which is to be set aside for God, although there is no New Testament command to do so.<\/p>\n
The catalog of the Criswell Bible College and Graduate School of the Bible makes the same mistake: The first day of the week is the Lord\u2019s Day. It is a Christian institution for regular observance. It commemorates the resurrection of Christ from the dead and should be employed in exercises of worship and spiritual devotion, both public and private, and by refraining from worldly amusements and resting from secular employments, works of necessity and mercy only being accepted.<\/p>\n
In this catalog, the students are taught that Sunday is now the \u201cLord\u2019s Day.\u201d They have made it a day of rest, something the Bible itself never did.<\/p>\n
The elders of a famous church in California, Grace Community Church, made the same mistake: To a Jew, the Old Testament taught them, So you shall keep my statutes and my judgments by which a man may live if he does them (Leviticus 18:5). The Jew was taught that if he was obedient he would get his reward at the end. In commenting on the fifth commandment in Exodus 20:12, the apostle Paul says that honoring one\u2019s father and mother was the first commandment with a promise of more days at the end of one\u2019s life. This was also how the Jew viewed the Sabbath. He lived six days in obedience to God and was rewarded on the seventh day with a day of rest. However, for the Christian, God has already rewarded him. There is, therefore, now no condemnation to those who are in Christ Jesus. Thus we have the Lord\u2019s Day at the beginning of the week, and live out our lives the rest of the week. The injunction to observe the Sabbath is the only one of the ten commandments that does not have a counterpart somewhere in the New Testament. The insistence of all Christians, both Jews and Gentiles in the early church, to observe the Lord\u2019s Day, Sunday rather than the Sabbath, Saturday, is proof positive that all Christians perceive the day change as more than just a matter of preference, convenience or sentimentality.<\/p>\n
All of these quotations make some radical assumptions which they do not even try to prove one way or the other. In particular, they do not even try to prove that somehow Sunday is the New Testament day of worship, that Sunday is a mandatory day of worship, whether they call it the Sabbath or the Lord\u2019s Day. This is a product of church history, not a product of New Testament teaching. The product of church history and church councils was to begin referring to Sunday as a Sabbath, as the Lord\u2019s Day, and as a \u201cday of rest.\u201d While certainly, Sunday worship did begin with the New Testament, the concept of a Sunday Sabbath did not.<\/p>\n
3. The Beginning of the Sunday Service<\/p>\n
The third part of this section concerns the beginning of the Sunday service. By the end of the first century and the beginning of the second century, the Sunday service was the practice of all the churches outside of Israel.<\/p>\n
That the Sunday service originated in the first century is seen in two ways. First, it was already found among the Pauline churches. We see this in Acts 20:7 with the Church of Troas, and in 1 Corinthians 16:2 with the Church of Corinth.<\/p>\n
Secondly, it did not begin strictly with the Gentile churches that were established by Paul, but it had an even earlier origin. It began with the Jewish believers in the Land. Actually, Jewish believers in the Land of Israel began holding services on the first day of the week. Because the Jewish believers continued to go to the Temple or to synagogue on the Sabbath, they also wanted to gather among themselves as Jewish believers, so another time was required for believers to worship. The first day of the week was chosen out of convenience. Keep in mind that, with the Jewish people, the first day of the week was not only Sunday morning, but it included Saturday night. On Saturday night the Jewish believers gathered among themselves. An early church father, Eusebius, in his book on the history of the church, points out that there were two different groups of Ebionites, one segment of the Messianic movement in the first four centuries in the Land of Israel. One group kept the Sabbath only, while the other group kept both the Sabbath and Sunday.<\/p>\n
However, while it was the Jewish believers who were meeting on the first day of the week, keep in mind these four things. First, they did not call that day a \u201cSabbath.\u201d Secondly, they did not make it a day of rest. Thirdly, they did not transfer the Sabbath laws to Sunday. And fourthly, for them, it was only a day of worship, not a day of rest and not a Sabbath day.<\/p>\n
4. The Basis of Sunday Worship<\/p>\n
The fourth part of the origin of the Sunday service is that it was based on six events which occurred on that day. The first event was the Resurrection of the Messiah (Mat. 28:1; Mk. 16:2; Lk. 24:1; Jn. 20:1). The second event was that He appeared to the ten disciples on a Sunday (Jn. 20:19). The third event was that He appeared to the eleven disciples a week later, also on a Sunday (Jn. 20:26). The fourth event was that the birthday of the Church occurred on the first day of the week, a deduction which can be made by comparing Acts 2:1\u20134 with Lev. 23:15\u201316. The fifth event was that it was the time when the Church of Troas gathered together (Acts 20:7). And sixth event was that it was the time that the offering was to be set aside (1 Cor. 16:2).<\/p>\n
5. The Evidence from the Talmud<\/p>\n
And in the fifth part of the origin of the Sunday observance, the Jewish Talmud, a rabbinical writing of those early days, makes a clear statement showing that it was Jewish believers who began worship on the first day of the week. The talmudic statement reads as follows:<\/p>\n
On the eve of the Sabbath they did not fast out of respect to the sabbath still less did they do so on the sabbath itself. But why did they not fast on the day after the sabbath? Rabbi Yochanan says because of the Nazarenes. (Babylonian Taanit 27b)<\/p>\n
The term \u201cNazarenes\u201d was an early term for Jewish believers, used even as early as the Book of Acts. In Judaism, out of respect for the Sabbath, the Jews feast on the Sabbath; they do not fast on the Sabbath. Furthermore, out of respect for the Sabbath, they do not fast on the day before the Sabbath either. The question which this rabbinical quote asked is, \u201cWhy do they not fast on the day after the Sabbath, which is Sunday?\u201d The answer is, \u201cTo avoid showing any respect for the day regarded as special by the Nazarenes.\u201d If we keep in mind the meaning of the word \u201cNazarenes,\u201d it becomes obvious that Jewish believers were meeting for their worship services on the first day of the week.<\/p>\n
B. The First Day of the Week<\/p>\n
The second section of the issue of Sunday deals with the first day of the week in seven parts: first, the names; secondly, the Lord\u2019s day; thirdly, Acts 20:7\u20138 and 11; fourthly, not as an obligatory day of worship; fifth, the status of Sunday; sixth, the freedom to choose; and seventh, the conclusion.<\/p>\n
1. The Names<\/p>\n
The first day of the week is never called three things: it is never called \u201cthe Sabbath,\u201d it is never called \u201cSunday\u201d by Scripture, and it is never called \u201cthe Lord\u2019s Day.\u201d The biblical name for this day is always the first day of the week.<\/p>\n
2. The Lord\u2019s Day<\/p>\n
The question is raised: Is it not called \u201cthe Lord\u2019s Day\u201d in Revelation 1:10? The answer is that Revelation 1:10 does mention the Lord\u2019s day, but this is not a reference to Sunday. In the Greek text, the term Lord is not a noun, it is an adjective. Literally, it means \u201ca lordy day.\u201d Technically, it is not referring to any day of the week. It simply refers to a day when John was enraptured by prophetic and divine ecstasy. On that day, he fell under the Holy Spirit\u2019s control and was given prophetic inspiration. For John, it was indeed a lordy day. The text does not state which day of the week it was. That lordy day may have been Sunday; it could have been Tuesday or Thursday. Even Revelation 1:10 does not use the term the Lord\u2019s day as a reference to Sunday.<\/p>\n
3. Acts 20:7\u20138 and 11<\/p>\n
Verses 7\u20138 state: And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight. And there were many lights in the upper chamber where we were gathered together.<\/p>\n
Verse 11 states: And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed.<\/p>\n
What is clear from these passages is that the Church of Troas met on the first day of the week. It should not be presupposed that this meant Sunday morning, as is customary today. In fact, the Church of Troas was meeting on the first day of the week, but it was Saturday night. As of sundown Saturday, the Sabbath ends and so the seventh day of the week comes to an end. What begins after sundown Saturday is the first day of the week.<\/p>\n
Earlier, a statement was quoted that was made by Grace Community Church in California and how they applied the Sabbath day of rest concept and worship concept to Sunday. In my response, I wrote:<\/p>\n
Furthermore, your quotation of Acts 20:7 as proving a Sunday observance is not really true. The passage does say the first day of the week. But you are ignoring that for Jews the first day of the week happened to be sundown Saturday until sundown Sunday and did not begin with the midnight hour between Saturday and Sunday. The Jewish believers did not meet Sunday morning, as the Grace Community Church has chosen to do, and you have the freedom to do so, but met Saturday night. The meeting referred to in Acts 20:7 occurred on a Saturday night and not on a Sunday morning. A careful exegesis of verse 7 will clearly bring that point out. The verse says that on the first day of the week, when they were gathered to break bread, Paul began talking to them. The verse states that the church got together on the first day of the week which, for Paul as well as for all Jews, begins sundown Saturday. The very next phrase states intending to depart the next day. The next day would have been the Gentile Sunday. He would have been traveling on Sunday morning rather than worshipping on Sunday morning. The proof of it all is in the final phrase of verse 7, that he prolonged his message until midnight. This makes perfect sense if it is realized that the meeting of the church occurred Saturday night and not Sunday morning. If Grace Community wishes to believe that the meeting of Acts 20:7 occurred Sunday morning at 11:00 a.m. they would have to claim that Paul preached for thirteen straight hours, until midnight on Sunday. That would certainly make the whole passage totally nonsensical. The simple exegesis of Acts 20:7 is that the church of Troas met on the first day of the week, Saturday night after sundown, and Paul was planning to leave the city the next morning, or Sunday morning, because the service started at night. Because of other elements involved in the worship Paul began preaching and continued to preach and was already going past midnight. The fact that the church was meeting at night and not in the morning becomes rather evident in two ways. First, that Paul preached until midnight and second, that in verse 8 it was necessary to have lit lamps in the upper room where they were gathered. Those Messianic congregations which insist on a Friday night or Saturday morning worship are wrong if they make it a requirement. If they merely make it optional they have the total freedom to do so. Those who insist on absolutely required Sunday worship are equally wrong because they have no biblical validity. If Grace Community Church wishes to use Acts 20:7 as a rule of thumb then they will have to insist on a Saturday night worship, not on a Sunday morning worship. The clear teaching of the New Testament is that in this dispensation of grace there is no particular day that is obligatory to be set aside. There is freedom in the Lord in the matter. Therefore, let each individual congregation make its own choice on the matter. To claim, as the paper does, that the insistence of all Christians, both Jew and Gentiles, in the early church to observe the Lord\u2019s Day, Sunday, rather than the Sabbath, Saturday, is proof positive that all Christians perceived that day change is more than just a matter of preference, convenience or sentimentality, is frankly false in several perspectives. It is first of all historically false in that the historical records of Jewish Christianity in the land for the first four centuries show that the Jewish believers as a rule met together on Saturday night and not on Sunday. It is also theologically untrue because, first of all, Sunday is never referred to as the Lord\u2019s Day, nor is there any so-called proof positive that the day of worship was changed.<\/p>\n
Getting back to the issue of the Church of Troas, it should again be pointed out clearly that the believers did meet on the first day of the week, but it was Saturday night, not Sunday morning. Furthermore, the observation of the first day of the week did not begin with Gentile believers, but with Jewish believers.<\/p>\n
This has been the conclusion of some Gentile biblical scholars as well. This is also the conclusion of the authors of From Sabbath to Lord\u2019s Day. Turner, in his article quoted earlier, also states:<\/p>\n
We must conclude that it is barely imaginable that first-day Sabbath observance commenced before the Jerusalem Council. Nor can we stop there; we must go on to maintain that first-day Sabbath observance cannot easily be understood as a phenomenon of the apostolic age or of the apostolic authority at all \u2026 If an apostolic decision was made after the council on so important a matter as this, it would have been an easy decision to reach and it would inevitably have left its mark in the epistles and in Acts. But as we have seen, Acts is silent on the issue and Paul\u2019s handling of the controversies involving the Law and the Sabbath makes it difficult to believe that he knew of any Sabbath transference theology. (pp. 135\u2013136)<\/p>\n
Turner makes the point that, while the first day of the week was observed by the Jewish believers even within the Land, they did not view it as a Sabbath nor were they practicing \u201ctransference theology\u201d by applying Sabbath laws to Sunday. The Jewish believers did meet on the first day of the week, but did not make it a Sabbath or a day of rest or transfer Sabbath laws to Sunday.<\/p>\n
These Gentile scholars clearly point out that historical records show no evidence of a Sunday observance being viewed as a Sabbath. Surely they did meet on Sunday, but they did not make it a Sabbath. The same work points out that, while the first day of the week was observed by Jewish believers even within the Land, they did not view it as a Sabbath nor were they practicing transference theology by applying Sabbath laws to Sunday.<\/p>\n
4. Not Obligatory as a Day of Worship<\/p>\n
While it was the Jewish believers\u2019 practice to meet on the first day of the week, the New Testament only states that this is what they did. Nowhere in the Scriptures is the first day of the week made an obligatory day of worship; there is no command to meet on the first day of the week. It is not wrong for the local congregation to meet on the first day of the week, but it is not mandatory either.<\/p>\n
5. The Status of Sunday<\/p>\n
In most of the western world, Sunday has become a convenient day of worship. However, it cannot be imposed. As Turner further states:<\/p>\n
Paul\u2019s contribution to our quest, then, is limited but of significance. While he forbids us from stating that Christians may not observe Sunday as the Christian day par excellence, he also forbids us from imposing such observance as a duty upon our fellow believers. Since, at least in much of the world, Sunday is allowed to the majority of us as a day of rest and a day suitable for worship, we may surely gratefully receive it as such; but our study of Paul forbids us from erecting any theological edifice upon this convenient, but fortuitous fact. (pp. 185\u2013186)<\/p>\n
6. The Freedom to Choose<\/p>\n
If a Jewish believer chooses to observe the Sabbath, he is free to do so, whether he observes it as a day of rest or a day of worship. If a Jewish congregation chooses to have its meeting on Saturday, it is also free to do so. However, it is forbidden to impose a mandatory Sabbath observance, either individually or corporately, just as it is forbidden to mandate a Sunday observance, individually or corporately.<\/p>\n
7. The Conclusion<\/p>\n
In conclusion, we quote again from Turner:<\/p>\n
It is not unreasonable to suppose that Sunday was seen at an early stage as an appropriate day for a Christian feast, and no doubt every Christian feast was at least in part a Eucharist. Nothing that we have seen in Paul\u2019s writings could lead us to suppose that he would deny the appropriateness of a meeting for worship and Eucharist on Sunday, whether or not he or the churches ever in fact contemplated such a practice. Some contemporary writers, however, wish to go further than this, in claiming that Sunday is the Christian Sabbath, and that its observance is therefore a fulfillment of the fourth commandment. We have already seen enough to realize what short shrift this approach would have received from Paul. Not only is he opposed to the reestablishment of the Decalogue as a law for the Christian life, but he is also quite happy to allow the seventh-day Sabbath to be observed, a position quite incompatible with any identification of Sunday as the Christian Sabbath. (p. 185)<\/p>\n
IX. THE SABBATH AND SUNDAY: SUMMARY AND CONCLUSIONS<\/p>\n
The ninth category of the study of the Sabbath is divided into two sections: the observance of the Sabbath and the observance of Sunday worship.<\/p>\n
A. The Observance of the Sabbath<\/p>\n
The observance of the Sabbath will be discussed in four points. First, during the period between Adam and Moses, there is no record of the observance of the Sabbath. The Book of Job, which took place during this period, never mentions the Sabbath.<\/p>\n
Secondly, during the period from Moses to Jesus, the Sabbath was observed. This can be seen in three ways. The first way is that the Sabbath observance began with Moses. The first mention of the Sabbath is in Exodus 16:23 and 29\u201330. In Exodus 20:10\u201311, it is embodied in the Ten Commandments. Nehemiah 9:14 specifies that the Sabbath began with Moses. The second way this can be seen is that, between Moses and Yeshua, the Sabbath was obligatory for Jews, not for Gentiles. In Exodus 31:12\u201317, it was a sign between God and Israel. In Deuteronomy 5:15, it was based upon the Exodus experience. In Ezekiel 20:12 and 20, it was a sign between God and Israel. A third way Sabbath observance can be seen during the period from Moses to Jesus is that there was a prophecy of a future cessation of the Sabbath in Hosea 2:11.<\/p>\n
The third point is that, in the present age, Saturday is still the Sabbath, but it is no longer obligatory. The Sabbath is mentioned nine times in the Book of Acts, but never in connection with the worship of the local gathering of believers. There is no mandatory Sabbath-keeping for today (Rom. 14:5; Gal. 4:9\u201310; Col. 2:16\u201317).<\/p>\n
The fourth point is that in the Messianic Kingdom, the Millennium, the Sabbath will be observed, and it will be mandatory (Is. 66:23; Ezek. 46:1).<\/p>\n
B. The Observance of Sunday Worship<\/p>\n
The observance of Sunday worship will be discussed in three points. First, regarding the name of this day, it is never called the \u201cSabbath\u201d and it is never called the \u201cLord\u2019s Day\u201d in the Bible. It is always referred to as the first day of the week.<\/p>\n
Secondly, the observance of Sunday worship was based upon the Resurrection and other events which occurred on that day.<\/p>\n
Thirdly, Sunday observance is not mandatory. It is the choice of most local congregations today, but any congregation, at any time, is free to choose to meet on another day.<\/p>\n
X. THE SABBATICAL YEAR<\/p>\n
The last two categories do not deal with the Sabbath day per se, nevertheless, they are relevant to the study of the Sabbath. This category will be divided into six sections: the Scriptures, the names, the biblical laws, rabbinic laws and traditions, the ramifications, and the history of its observance.<\/p>\n
A. The Scriptures<\/p>\n
The first section concerns the nine passages of Scripture that mention the Sabbatical Year.<\/p>\n
1. Exodus 23:10\u201311<\/p>\n
The first passage deals with the Sabbatical Year proper: And six years you shall sow your land, and shall gather in the increase thereof: but the seventh year you shall let it rest and lie fallow; that the poor of your people may eat: and what they leave the beast of the field shall eat. In like manner you shall deal with your vineyard, and with your oliveyard.<\/p>\n
2. Leviticus 25:1\u20137<\/p>\n
The second passage deals with the laws of the Sabbatical Year: And Jehovah spoke unto Moses in Mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Jehovah. Six years you shall sow your field, and six years you shall prune your vineyard, and gather in the fruits thereof; but in the seventh year shall be a sabbath of solemn rest for the land, a sabbath unto Jehovah: you shall neither sow your field, nor prune your vineyard. That which grows of itself of your harvest you shall not reap, and the grapes of your undressed vine you shall not gather: it shall be a year of solemn rest for the land. And the sabbath of the land shall be for food for you; for you, and for your servant and for your maid, and for your hired servant and for your stranger, who sojourn with you. And for your cattle, and for the beasts that are in your land, shall all the increase thereof be for food.<\/p>\n
Verse 1 introduces the subject with Jehovah speaking to Moses at Mount Sinai, where he received this command.<\/p>\n
Verse 2 deals with the Sabbath for the land. Specifically, He addressed the children of Israel, that it is a law for them, not for the Gentiles. The timing when this law went into effect was only upon entrance into the Land of Israel. The fact is that man is to keep a weekly Sabbath, but the land is to keep a yearly Sabbath.<\/p>\n
Verse 3 deals with the six years, while verses 4\u20137 spell out what they must do on the seventh year. In verse 4a, it is a sabbatical rest. He calls the Sabbatical Year by two names: first, a sabbath of solemn rest for the land; and secondly, a sabbath unto Jehovah. Verse 4b lists two prohibitions: first, neither sow your field; and secondly, nor prune your vineyard. Verse 5 mentions what they must do concerning the thing which grows of itself. There were two more prohibitions: first: That which grows of itself of your harvest you shall not reap; and secondly: the grapes of your undressed vine you shall not gather. These things, which would grow on their own accord during the Sabbatical Year, must be left alone. The reason is: it shall be a year of solemn rest for the land.<\/p>\n
What are they to eat for the Sabbatical Year? He deals with this in verses 6\u20137. Verse 6 deals with man, and verse 7 deals with the animals. In other words, as the land produces on its own accord, they may pick as they need to eat; furthermore, God will make the extra provisions of the previous years to be eaten.<\/p>\n
3. Leviticus 25:18\u201322<\/p>\n
The third passage is a promise of blessing on the sixth year: Wherefore ye shall do my statutes, and keep mine ordinances and do them; and ye shall dwell in the land in safety. And the land shall yield its fruit, and ye shall eat your fill, and dwell therein in safety. And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase; then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for the three years. And ye shall sow the eighth year, and eat of the fruits, the old store; until the ninth year, until its fruits come in, ye shall eat the old store.<\/p>\n
In verse 18, there is the admonition to keep the commandments of God in order to dwell safely in the Land.<\/p>\n
Verse 19 tells them what the results will be: first, the land will produce; secondly, they will eat to the full; and thirdly, they will dwell in the Land safely.<\/p>\n
Verses 20\u201321 raise a possible concern and a promise of provision.<\/p>\n
In verse 22, the result will be that the produce of the sixth year will last for three years: it will last for the sixth year, when there is both sowing and reaping; it will last for the Sabbatical Year, when there is neither sowing nor reaping; it will also last for the eighth year, when there is sowing, but no reaping as yet. In the sixth year, God will provide enough to last until the ninth year, until there is the reaping of that which was sown in the eighth year.<\/p>\n
4. Leviticus 26:34\u201335 and 43a<\/p>\n
Verses 34\u201335 state: Then shall the land enjoy its sabbaths, as long as it lies desolate, and ye are in your enemies\u2019 land; even then shall the land rest, and enjoy its sabbaths. As long as it lies desolate it shall have rest, even the rest which it had not in your sabbaths, when ye dwelt upon it.<\/p>\n
Verse 43a states: The land also shall be left by them, and shall enjoy its sabbaths, while it lies desolate without them.<\/p>\n
The fourth passage is a prophecy of punishment for failure to keep the Sabbatical Year. This prophecy was fulfilled during the Babylonian Captivity. Verse 34 states: Then shall the land enjoy its sabbaths, when the Jews are forced into exile and the land lies desolate.<\/p>\n
5. Deuteronomy 15:1\u201311<\/p>\n
The fifth passage deals with the Sabbatical Year as the year of release from all debts. Verses 1\u20132 state: At the end of every seven years you shall make a release. And this is the manner of the release: every creditor shall release that which he has lent unto his neighbor; he shall not exact it of his neighbor and his brother; [the reason being] because Jehovah\u2019s release has been proclaimed.<\/p>\n
In verse 3, he points out the distinction: Of a foreigner [a Gentile] you may exact it: but whatsoever of yours is with your brother your hand shall release.<\/p>\n
In verses 4\u20136, he spells out blessings for obedience. In verse 4, there shall be no poor in the Land; in verse 5, the condition is obedience. In verse 6, Israel will lend unto many nations, but you shall not borrow.<\/p>\n
In verses 7\u20138, meanwhile, they must be willing to lend to the poor.<\/p>\n
In verse 9, they are not to use the coming of the Sabbatical Year as an excuse not to lend: Beware that there be not a base thought in your heart, saying, The seventh year, the year of release, is at hand; [then commit the sin] and your eye be evil against your poor brother, and you give him nought; [the result will be] and he cry unto Jehovah against you, and it be sin unto you.<\/p>\n
In verse 10, there is the promise of blessing for obedience; then comes the command in verse 11 to lend to the poor and not to use the coming Sabbatical Year as an excuse not to do so.<\/p>\n
6. Deuteronomy 31:9\u201313<\/p>\n
The sixth passage deals with the reading of the Law during the Sabbatical Year. In verse 9, the Law is to be delivered to the Levites and unto all the elders of Israel.<\/p>\n
Verses 10\u201311 mention what they must do on the Feast of Tabernacles when that feast falls on the Sabbatical Year: And Moses commanded them, saying, At the end of every seven years, in the set time of the year of release, in the feast of tabernacles, when all Israel is come to appear before Jehovah your God in the place which he shall chose, you shall read this law before all Israel in their hearing.<\/p>\n
The timing, in verse 10, is at the end of every seven years; at a specific time is: the feast of tabernacles. Verse 11 gives the purpose and the occasion: when all Israel is come to appear before Jehovah. This was the normal procedure for the Feast of Tabernacles. They would gather together for this feast in the place that God was to choose, which eventually became Jerusalem. The reason for the gathering of the seventh year is so they would read the Law.<\/p>\n
Verses 12\u201313 give the goal of the reading of the Law: first, so that all can hear the Law in verse 12; and secondly, so all can learn the Law in verse 13.<\/p>\n
7. 2 Chronicles 36:21b<\/p>\n
The seventh passage records the fulfillment of the prophecy of Moses that the Jews would go into exile and then the land would have its rest: to fulfil the word of Jehovah by the mouth of Jeremiah, until the land had enjoyed its sabbaths: for as long as it lay desolate it kept sabbath, to fulfil threescore and ten years.<\/p>\n
8. Nehemiah 8:18<\/p>\n
Also day by day, from the first day unto the last day, Ezra read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the ordinance.<\/p>\n
The eighth passage deals with the reading of the Law in keeping with the command of what to do when the Feast of Tabernacles falls in the Sabbatical Year. The fact that they read the Law during this Feast of Tabernacles clearly showed that this was a Sabbatical Year.<\/p>\n
9. Nehemiah 10:31<\/p>\n
The ninth passage records how the Jewish people made a commitment to keep the Sabbatical Year and that they would forego the seventh year, and the exaction of every debt.<\/p>\n
10. Observations and Conclusions<\/p>\n
Eight observations and conclusions can be made concerning the Scriptures, which mention the Sabbatical Year. First, on the seventh year, the land had to be allowed to lie fallow. There was to be no sowing and no reaping; there were specific inclusions: all crops, the vineyards or all vine crops, olive trees, and all orchards.<\/p>\n
Secondly, that which grows on its own during the Sabbatical Year is not to be pruned or gathered or reaped or stored. It is to serve as food for the owner and his household, for the poor and the stranger, and for both domesticated and wild animals.<\/p>\n
Thirdly, the law applies only in the Land of Israel.<\/p>\n
Fourthly, it is a Sabbath rest for the land.<\/p>\n
Fifth, failure to keep the sabbatical rest for the land would result in exile. Seventy sabbatical years were missed and the result was the seventy years of Babylonian Captivity to make up for them.<\/p>\n
Sixth, God did promise that the land would produce enough on the sixth year to provide for the next three years: the sixth year, when there was both sowing and reaping; the seventh year, the Sabbatical Year, when there is neither sowing or reaping; and the eighth year, when there is sowing but no reaping. The land would produce enough to help them survive for three years.<\/p>\n
Seventh, it was also a year of release from all debts. This was true of fellow Jews, but not true of Gentiles; the Gentiles would still be required to pay off their debts. The coming of the Sabbatical Year, however, was not to be used as an excuse not to lend to the Jewish poor.<\/p>\n
And eighth, at the Feast of Tabernacles in the Sabbatical Year, the Law of Moses was to be read publicly.<\/p>\n
B. The Names<\/p>\n
The second section deals with the four names of the Sabbatical Year. The first name is shabbat shabbaton, which means \u201ca Sabbath of solemn rest.\u201d It is used for the Sabbatical Year in Leviticus 25:4. The point of this first name is that the land was to have complete rest from all cultivation.<\/p>\n
The second name is shnat shabbaton, which means \u201ca year of solemn rest.\u201d It is used of the Sabbatical Year in Leviticus 25:5. The point of the second name is that the rest was to extend throughout the year.<\/p>\n
The third name is shnat hashmittah, which means \u201cthe year of release.\u201d This name is found in Deuteronomy 15:1\u20132 and 9. The point of this third name is that in this year all debts to the Jewish poor are to be remitted.<\/p>\n
The fourth name is shnat hasheva, which means \u201cthe seventh year.\u201d This is the name found in Deuteronomy 15:9. The point of the fourth name is that this was to be observed every seventh year.<\/p>\n
C. The Biblical Laws<\/p>\n
The third section of the Sabbatical Year discusses the four biblical laws. The first biblical law is that the soil, vineyards, and olive groves were to have perfect rest (Ex. 23:10\u201311; Lev. 25:2\u20135).<\/p>\n
The second biblical law is that the spontaneous growth of the fields and trees during the Sabbatical Year was for free use, not only by the owners, but also by the poor, the hirelings, the strangers, the servants, and cattle (Ex. 23:10\u201311; Lev. 25:2\u20135). Furthermore, God promised a fruitful year on the sixth year to make up for the Sabbatical Year (Lev. 25:20\u201321).<\/p>\n
The third biblical law had to do with the remission of debts. Except for foreigners, there was to be full remission of debts (Deut. 15:1\u20134). This did not mean an entire renunciation of what was owed. It simply meant that one did not press for repayment during the Sabbatical Year. Furthermore, it did not preclude or forbid voluntary payment of debts, but it did forbid enforced liquidation. The point was that, during the Sabbatical Year, no poor man was to be oppressed by his Jewish brother.<\/p>\n
The fourth biblical law applied to the Feast of Tabernacles in a Sabbatical Year. Whenever the Feast of Tabernacles fell in a Sabbatical Year, they were to read the Law of Moses to the people. The audience had to include men, women, children, and strangers, who were gathered in solemn assembly before the Sanctuary (Deut. 31:10\u201313).<\/p>\n
D. Rabbinic Laws and Traditions<\/p>\n
In the fourth section, the rabbis added some rules and regulations and traditions beyond the Scriptures. Five of these will be mentioned.<\/p>\n
The first rabbinic law or tradition is that the law concerning the Sabbatical Year was to promote the idea of a theocracy. One year in seven would be devoted to serving the Lord.<\/p>\n
The second rabbinic law applied from the Feast of Trumpets to the Feast of Trumpets, from Rosh Hashanah to Rosh Hashanah. That was the original law. A bit later the rabbis added the prohibition against planting and sowing beginning thirty days before the Feast of Trumpets. Still later, they prohibited the sowing of grain even from Passover before the Feast of Trumpets. Furthermore, it was prohibited to plant trees from Pentecost before the Feast of Trumpets.<\/p>\n
The third rabbinic law is that anything planted, wittingly or unwittingly, during the Sabbatical Year had to be uprooted.<\/p>\n
The fourth rabbinic law or tradition is that there were three positive commandments and six negative ones concerning the Sabbatical Year. The three positive commandments are: first, the land was to lie fallow (Ex. 23:11); secondly, it was a Sabbath of solemn rest for the land (Lev. 25:4); and thirdly, it was to be a year of release (Deut. 15:1\u20132). The first four of the negative commands are found in Leviticus 25:4\u20135. These include: first, there was to be no sowing of fields; secondly, no pruning of vineyards; thirdly, no reaping of that which grew of itself; and fourthly, no gathering of grapes from undressed vines. The fifth negative command was that there was to be no exacting of loans of a neighbor (Deut. 15:2). And the sixth negative command was that there were to be no base thoughts concerning lending to the poor (Deut. 15:9).<\/p>\n
The fifth rabbinic law and tradition had to do with the application of the law of the Sabbatical Year and involved two things. First, the agricultural facets of the sabbatical laws were limited to the Land of Israel. In other words, a Jew having a farm in a different country did not have to keep the Sabbatical Year. A second thing about the application of this law is that the remittance of debts was to be applicable both inside and outside the Land of Israel during the Sabbatical Year.<\/p>\n
E. The Ramifications<\/p>\n
The fifth section discusses the ramifications of the Sabbatical Year. The first ramification was that the spirit of the Sabbatical Year was based upon the weekly Sabbath.<\/p>\n
The second ramification was the central idea of the Sabbatical Year: God is the owner of the soil and the Land. By grace, Israel was allowed to live in the Land. They, and their time, belonged to God. Therefore, they should thank Him for their material blessings. The basis for this was Israel\u2019s being the Chosen People. God\u2019s will was to be applied even agriculturally; hence, the sabbatical law.<\/p>\n
The third ramification is the intent of the Sabbatical Year. The intent was rooted in God\u2019s dealings with Israel, and it covered three areas: first, economically, it meant rest for the land; secondly, socially, it meant relief for the poor; and thirdly, spiritually, it was a time of religious instruction which is reason that the Law of Moses had to be read on this occasion.<\/p>\n
F. The History of its Observance<\/p>\n
The sixth section discusses the history of the observance of the Sabbatical Year in three points. First, during the Old Testament period, from the conquest of the Land until the Babylonian Captivity, it was not observed (2 Chr. 36:21).<\/p>\n
Secondly, the Sabbatical Year was observed during the Second Temple period (Neh. 10:32). It began on the first day of the civil year, which is the Feast of Trumpets. The land on which the trees were planted was not cultivated after Pentecost of the sixth year. The grain fields were not cultivated as of Passover of the seventh year.<\/p>\n
Both Alexander the Great and Julius Caesar exempted Jews from paying taxes on the Sabbatical Year for that reason. Tacitus, the Roman historian, said: For the seventh day they are said to have prescribed rest because the day ended their labors. In addition being allured by the lack of energy they also spent the seventh year in laziness.<\/p>\n
While this is a criticism by a Gentile against the Jewish observance of the Sabbath, it is, nevertheless, historical evidence that the Jews did keep the Sabbatical Year during the Second Temple period (515 B.C.\u2013A.D. 70).<\/p>\n
Thirdly, Sabbath observance continued after A.D. 70, but the restrictions eased after the Bar Cochba revolt (A.D. 132\u2013135).<\/p>\n
XI. THE YEAR OF JUBILEE<\/p>\n
The eleventh and final major category, also related to the concept of the Sabbath, is the Year of Jubilee. There are six sections in this category: the Scriptures, the names, the specific biblical laws, the rabbinic laws and traditions, the ramifications, and the history of its observance.<\/p>\n
A. The Scriptures<\/p>\n
There are five passages that deal with the Year of Jubilee.<\/p>\n
1. Leviticus 25:8\u201355<\/p>\n
The first passage is the most extensive one, and it gives some general directions concerning the Year of Jubilee. This passage can be subdivided into eight parts.<\/p>\n
a. Leviticus 25:8\u201312<\/p>\n
The first part deals with the fiftieth year. Verse 8 speaks of the forty-nine years. In verse 9, they were to make the proclamation to be announced by the blowing of the trumpet: And you shall number seven sabbaths of years unto you, seven times seven years; and there shall be unto you the days of seven sabbaths of years, even forty and nine years. Then shall you send abroad the loud trumpet on the tenth day of the seventh month; in the day of atonement shall ye send abroad the trumpet throughout your land.<\/p>\n
The date they are to blow the trumpet is the tenth day of the seventh month, which was also the day of atonement. This month is now known as the month of Tishrei. This is the month that begins the Jewish civil year. It marks the end of the forty-ninth year and the beginning of the fiftieth year insofar as the Year of Jubilee is concerned. The extent is: throughout all your land.<\/p>\n
The Year of Jubilee is to be proclaimed as a year of liberty in verse 10:<\/p>\n
And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.<\/p>\n
The Year of Jubilee is to be the basis of a Sabbath rest for the Land as seen in verse 11: A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which grows of itself in it, nor gather the grapes in it of the undressed vines.<\/p>\n
In verse 12, they were merely to eat that which grows of itself. Again, the basis is: For it is a jubilee; it shall be holy unto you: ye shall eat the increase thereof out of the field.<\/p>\n
b. Leviticus 25:13\u201317<\/p>\n
The second subdivision deals with the return of land possessions.<\/p>\n
Verse 13 states: In this year of jubilee ye shall return every man unto his possession.<\/p>\n
In verse 14, no cheating was allowed: And if you sell aught unto your neighbor, or buy of your neighbor\u2019s hand, ye shall not wrong one another.<\/p>\n
In verses 15\u201316, the Year of Jubilee was to be used as a basis for determining property values: According to the number of years after the jubilee you shall buy of your neighbor, and according unto the number of years of the crops he shall sell unto you. According to the multitude of the years you shall increase the price thereof, and according to the fewness of the years you shall diminish the price of it; for the number of the crops does he sell unto you.<\/p>\n
In other words, because the property would have to be returned to its original family ownership in the Year of Jubilee, if it had to be sold, its value was based upon how many years were left before the next Year of Jubilee when it would be returned. The further away one was from the Year of Jubilee, the higher the property was valued. The closer it was to the Year of Jubilee, the more the value would decrease.<\/p>\n
In verse 17, again there is an admonition against cheating: And ye shall not wrong one another; but you shall fear your God: for I am Jehovah your God.<\/p>\n
c. Leviticus 25:18\u201322<\/p>\n
The third subdivision deals with the Sabbatical Year, which was discussed earlier.<\/p>\n
d. Leviticus 25:23\u201328<\/p>\n
The fourth subdivision deals with the redemption of the land in verses 23\u201324: And the land shall not be sold in perpetuity; for the land is mine: for ye are strangers and sojourners with me. And in all the land of your possession ye shall grant a redemption for the land.<\/p>\n
In verses 25\u201328, he deals with the situation of the land being sold because of poverty. In verse 25, if the land was sold because of poverty, it could be redeemed by a \u201ckinsman-redeemer\u201d. In verses 26\u201327, it could be redeemed by the seller if he became rich. However, in verse 28, he deals with the Year of Jubilee: But if he be not able to get it back for himself, then that which he has sold shall remain in the hand of him that has bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession.<\/p>\n
e. Leviticus 25:29\u201334<\/p>\n
The fifth subdivision deals with the redemption of a house. In verses 29\u201330, if a house is sold within a walled city then, in verse 29, it can be redeemed within one year. In verse 30, if it is not redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him that bought it, throughout his generations; it will not go back to the original owner in the Year of Jubilee.<\/p>\n
In verse 31, he deals with the issue of a house in an unwalled village:<\/p>\n
But the houses of the villages which have no wall round about them shall be reckoned with the fields of the country: they may be redeemed, and they shall go out in the jubilee.<\/p>\n
They will certainly be returned to the original family ownership in the Year of Jubilee.<\/p>\n
In verses 32\u201334, he deals with the special case of the Levites. In verse 32, a Levite can redeem his house in any village or city at any time. In verse 33, if it has not been redeemed, then it will be returned to him in the Year of Jubilee. In verse 34, the Levites\u2019 fields and pasture lands can never be sold, for it is their perpetual possession.<\/p>\n
f. Leviticus 25:35\u201338<\/p>\n
The sixth subdivision teaches that they are not to loan money to fellow Jews with interest.<\/p>\n
g. Leviticus 25:39\u201346<\/p>\n
The seventh subdivision deals with the release of slaves. In verse 39, a fellow Jew is never to be made into a bond-servant. In verse 40a, he is always to be treated as a hired servant. In verse 40b\u201341, he is to be released in the Year of Jubilee with his whole family. He is to return to his ancestral possessions. The reason is given in verses 42\u201343: For they are my servants, whom I brought forth out of the land of Egypt: they shall not be sold as bondmen. You shall not rule over him with rigor, but shall fear your God.<\/p>\n
In verses 44\u201346, it is permissible to make bondmen of the Gentiles in verse 44, and their children in verse 45. But in verse 46, Jews are not allowed to be forcefully turned into bondmen.<\/p>\n
h. Leviticus 25:47\u201355<\/p>\n
The eighth subdivision deals with the case of a Jew sold into slavery to a Gentile. In verse 47, he deals with the possibility of such a selling. In verses 48\u201349, such a person could be redeemed by a kinsman-redeemer. In verses 50\u201352, the price of redemption is to be based on the number of years that are left before the Year of Jubilee. In verse 53, the slave is to be treated as a hired servant. In verse 54, if he is not redeemed, then he shall be freed in the Year of Jubilee with his family. The reason is in verse 55: all Jews are the servants of Jehovah.<\/p>\n
2. Leviticus 27:16\u201325<\/p>\n
The second passage has to do with the application of the Year of Jubilee law on lands which are dedicated to Jehovah. In verse 16, they are to estimate the value of a field which is dedicated to Jehovah. In verse 17, the estimation is based upon when the dedication came in relationship to the Year of Jubilee. In verse 18, if the field was dedicated after the Year of Jubilee, then the estimation will be based on how many years are left before the next Year of Jubilee. In verse 19, if the donor wants to redeem it, then twenty percent of the value is to be added to the original price. In verse 20, if he does not redeem it, or it is sold to another man, it can no longer be redeemed. In verse 21, in the Year of Jubilee it is to return to the priest, as a field devoted. In verses 22\u201323, if a field is bought by a party who then donates it to the Lord, the value is to be determined by how many years are left before the next Year of Jubilee. In verse 24, in the Year of Jubilee it is to be returned to the original owner from whom it was bought. In verse 25, the legal currency to be used for such transactions is the shekel.<\/p>\n
3. Numbers 36:4<\/p>\n
The third passage states that in the Year of Jubilee the land cannot go to the ownership of one who was outside the tribe, for the land must stay within its own tribal territory. If an intermarriage had taken place, it must still remain within its own tribal territory.<\/p>\n
4. Isaiah 61:2<\/p>\n
The fourth passage gives the messianic implication of the Law of the Year of Jubilee: to proclaim the year of Jehovah\u2019s favor, and the day of vengeance of our God; to comfort all that mourn.<\/p>\n
In the Mosaic Law, the Year of Jubilee was a year of favor, a year of special grace. Part of the Messiah\u2019s mission was to proclaim the year of Jehovah\u2019s favor. This was part of the message of the First Coming. This is stated to be such in Luke 4:17\u201319, which quotes this passage. What Yeshua declared was the year of Jehovah\u2019s favor, that the blessings of the Year of Jubilee were being fulfilled in His messianic mission.<\/p>\n
5. Ezekiel 46:17<\/p>\n
The fifth passage deals with the Year of Jubilee in the Messianic Kingdom. The verse states that if the prince gives a portion of his land to one of his servants as a gift, it is the servant\u2019s until the Year of Jubilee, then it is to be returned to the prince. Based upon this passage, the Year of Jubilee will be observed in the Kingdom. The prince is the resurrected King David. The resurrected King David will be given his own private territory in the Messianic Kingdom. He may choose to give portions of the land to his servants in the Kingdom. However, in the Year of Jubilee, they will be returned to him.<\/p>\n
6. Observations and Conclusions<\/p>\n
First, the Year of Jubilee is to be observed every fifty years, from the end of the forty-ninth year until the beginning of the fifty-first year.<\/p>\n
The second observation is that it was to be reckoned from Yom Kippur to Yom Kippur, from the Day of Atonement until the Day of Atonement. In Leviticus 23, the Day of Atonement fell in the seventh month, not in the first month. The Year of Jubilee was to be reckoned from the tenth day of the seventh month until the following tenth day of the seventh month.<\/p>\n
The third observation is that it was to be announced by a trumpet. There was to be a blowing of a trumpet throughout the Land announcing the beginning of the Year of Jubilee.<\/p>\n
The fourth observation is that it was to include a proclamation of liberty. It was a proclamation of liberty in two senses: first, it meant the release of all Jewish slaves with their families; and secondly, it meant liberty because it included a restoration of property.<\/p>\n
The fifth observation is that the Year of Jubilee was a sabbatical rest for the Land. That meant a total of two years of sabbath rest for the Land. The forty ninth year was a Sabbatical Year, which meant it was a year of sabbath rest for the Land; but the fiftieth year was the Year of Jubilee, and that, too, was to be a sabbath rest for the Land. In those cases, there was a continuous two year period of sabbath rest for the Land.<\/p>\n
Sixth, the Year of Jubilee was used to determine the value of property.<\/p>\n
Seventh, a house that was within a walled city would not be returned in the Year of Jubilee because there was no property attached to the house itself.<\/p>\n
Eighth, a house in an unwalled village would be returned in the Year of Jubilee since it was attached to land and property. It was to be reckoned the same way as the land.<\/p>\n
The ninth observation is that, in any case, a house of a Levite is to be returned in the Year of Jubilee, whether the house was in a walled city or in an unwalled village.<\/p>\n
The tenth observation is that, in the Year of Jubilee, land was not to go outside the tribe to which it originally belonged. It was to remain within the original tribal territory, regardless of whether or not an intermarriage might have taken place.<\/p>\n
The eleventh observation is that the Year of Jubilee was symbolic of the ministry of the Messiah at His First Coming in that He proclaimed freedom from slavery to sin.<\/p>\n
The twelfth observation is that the Year of Jubilee will be observed in the Messianic Kingdom. It will be one of those things that will be mandatory in the Messianic Kingdom.<\/p>\n
B. The Names<\/p>\n
In the second section, there are three names for the Year of Jubilee. The first name is shnat hayoveil, which means \u201cthe Year of Jubilee.\u201d The English word \u201cjubilee\u201d comes from this Hebrew word yoveil. The Hebrew \u201cy\u201d tends to turn into the English \u201cj.\u201d The word yoveil means \u201cthe blast,\u201d specifically, the blast of a trumpet, which is the horn of a ram. This is how it is used in Leviticus 25:9. It is called the Year of Jubilee because this year is announced by the blowing of a trumpet, the blast of a trumpet, the blast of the ram\u2019s horn.<\/p>\n
The second name for this feast is the year of Jehovah\u2019s favor (Is. 61:2). It is this name that emphasizes the messianic implications. The Hebrew word for favor is the same as the word for \u201cgrace.\u201d The Year of Jubilee was a manifestation of God\u2019s grace. Of course, Jesus came to proclaim God\u2019s grace in a special way: the Law came by Moses, but grace and truth came through Jesus Christ (Jn. 1:17).<\/p>\n
The third name is the year of liberty (Ezek. 46:17). It was called the year of liberty because it meant liberty from indebtedness, and it meant liberty of the property that was now being returned to its original owners. The context is a millennial one, which also points out that this will be observed in the Messianic Kingdom.<\/p>\n
C. The Biblical Laws<\/p>\n
In the third section, there are five specific biblical laws dealing with the Year of Jubilee. The first biblical law is that it was obligatory only after they entered into the Land of Israel and had cultivated the soil for forty-nine years. That is why Leviticus 25:8 states that it is to be after seven sabbaths of years. Leviticus 25:10 points out that it is specifically the fiftieth year. Furthermore, it was to begin on the tenth day of the seventh month of the fiftieth year, the day of Yom Kippur, the Day of Atonement.<\/p>\n
The second biblical law had to do with the manner of its observance: they were to sound a trumpet throughout the Land (Lev. 25:10). The sounding of this trumpet blast would distinguish the forty-ninth year from the Year of Jubilee. The fiftieth year was to be hallowed as the Year of Jubilee.<\/p>\n
The third biblical law is that it meant a rest for the soil. There was to be no sowing, no reaping, no gathering from unpruned vines (Lev. 25:11). In other words, all of the laws of the Sabbatical Year were also to apply in the Year of Jubilee.<\/p>\n
The fourth biblical law is that it meant a reversion of land property, a returning of all land property (Lev. 25:10\u201334; 27:16\u201324). All lands that were sold were now to revert back to the original owners or their heirs. There was, however, one key exception. A house within a walled city was not to be returned to its original owner, because houses in walled cities could only be redeemed within the first year after selling. After that, it became the permanent possession of the buyer and was not to be returned in the Year of Jubilee (Lev. 25:29\u201330).<\/p>\n
The fifth biblical law is that it meant the freeing of Jews (Lev. 25:29\u201335, 39) in three areas: first, it meant going from being owned to being hired (Lev. 25:40, 53); secondly, it meant remission of all debts; and thirdly, all land property of debtors was freely returned (Lev. 25:10, 13).<\/p>\n
D. Rabbinic Laws and Traditions<\/p>\n
In the fourth section of the Year of Jubilee, there are three rabbinic laws and traditions. The first rabbinic law and tradition is that the first Sabbatical Year came twenty-one years after the arrival into the Land, so the first Year of Jubilee came forty-three years later. Why was the first Sabbatical Year the twenty-first year? Because it took seven years to conquer the Land and then it took seven more years to distribute the Land. During the first fourteen years, the Jews in the Land were not working on the land. During the following seven years they worked the land, so the first Sabbatical Year took place in the twenty-first year after arriving into the Land. It took another forty-three years after that before the first Year of Jubilee came. The first Year of Jubilee was practiced sixty-four years after entering the Land.<\/p>\n
The second rabbinic law and tradition is that there were a total of seventeen Jubilees from the time they entered the Land until the time they left it.<\/p>\n
A third rabbinic tradition is that there is a rabbinic saying:<\/p>\n
The world will endure not less than eighty-five jubilees and on the last jubilee the Son of David will come.<\/p>\n
In other words, the rabbis guaranteed that the world would last for a total of at least eighty-five Jubilees, eighty-five times fifty years. When the final Jubilee comes, it may not be the eighty-fifth Jubilee because they only say that it will last at least eighty-five Jubilees. It might last longer. But whenever the last Year of Jubilee comes, the Messiah will come. In this rabbinic tradition, the year that the Messiah will come will be the Year of Jubilee.<\/p>\n
E. The Ramifications<\/p>\n
In the fifth section, the ramifications of the Year of Jubilee are divided into three parts: its purpose, its basis, and its features.<\/p>\n
1. The Purpose of the Year of Jubilee<\/p>\n
First, the Year of Jubilee was given to keep the original allotment of the land intact, the way the land was divided among the tribes under Joshua, and then among families within the tribes. The Year of Jubilee was given so that these original divisions could be kept intact.<\/p>\n
2. The Basis of the Year of Jubilee<\/p>\n
The second ramification concerns the basis for the Year of Jubilee. The first basis is the concept that God owns the Land (Lev. 25:23). The second basis is the concept of God\u2019s ownership of all Jews as servants (Lev. 25:55).<\/p>\n
3. The Features of the Year of Jubilee<\/p>\n
There are three features of the Year of Jubilee: personal liberty, restitution of property, and simplicity of life.<\/p>\n
a. Personal Liberty<\/p>\n
The first feature concerns personal liberty, and there are two things to note. First, liberty was proclaimed to all Israelites in bondage. All Jews who, for one reason or another, had to sell themselves into slavery were proclaimed free.<\/p>\n
Secondly, personal liberty included Jewish slaves for whom the six years had not yet expired. Normally a Jewish slave would serve six years and then be released in the seventh year. However, the Year of Jubilee was applied to Jewish slaves for whom the six years have not expired. If the Jewish slave had been a slave for three years, and then came the Year of Jubilee, he was released anyway.<\/p>\n
b. Restitution of Property<\/p>\n
The second feature of the Year of Jubilee was the restitution of property and five things should be noted on this point. First, it meant the return of ancestral possessions to those compelled to sell them because of poverty. If land or houses had to be sold, the property would be returned eventually.<\/p>\n
Secondly, it applied to lands and houses outside of walled cities, but not to houses inside walled cities. However, it applied to houses of Levites both inside and outside of walled cities.<\/p>\n
Thirdly, it was the means of fixing the value for real estate property based upon how close to or how far it was away from the next Year of Jubilee (Lev. 25:15\u201316, 25\u201328).<\/p>\n
Fourthly, it excluded the possibility of selling land permanently, which was the point of the Year of Jubilee (Lev. 25:23\u201324). The same rule applied to houses outside walled cities (Lev. 25:23\u201324). The same rule applied to all houses owned by Levites (Lev. 25:31).<\/p>\n
And fifth, the value of a Jewish slave was based on the proximity to the Year of Jubilee (Lev. 25:47\u201354).<\/p>\n
c. Simplicity of Life<\/p>\n
The third feature was the principle of the simple life. The Year of Jubilee emphasized the concept of simplicity in living and this is seen in three ways. First, it meant a year of rest for the land which would require a simple lifestyle.<\/p>\n
Secondly, the land was to remain fallow for the second year following a Sabbatical Year. This meant that there would be two years of no sowing or reaping (Lev. 25:18\u201322).<\/p>\n
And thirdly, they were to live on what the land produced during the sixth year. This would also require some rationing and the simple life; they had to learn to live within a limited means of production.<\/p>\n
F. The History of its Observance<\/p>\n
In the sixth section of the Year of Jubilee, the history is simple. It is not known whether it was observed during the period from Joshua until the Babylonian Captivity, but the implication is that it was not observed. Since they failed to observe the Sabbatical Year, probably they also failed to observe the Year of Jubilee.<\/p>\n
During the Second Temple period (515 B.C.\u2013A.D. 70), which was after the Jews returned from Babylonian Captivity, they did observe the Sabbatical Year. However, the same Jewish sources point out that they did not observe the Year of Jubilee during the Second Temple Period. The Jewish Talmud teaches: From the time that the tribes of Reuben and Gad and the half tribe of Manasseh were exiled, the jubilees were discontinued.<\/p>\n","protected":false},"excerpt":{"rendered":"
And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made. Genesis 2:2 INTRODUCTION This is a somewhat detailed study on the Sabbath because there is so much confusion among both Jewish believers and Gentile believers about what … <\/p>\n