Today's lesson comes from Romans 12: 1-12. We are now moving into the second major portion of the book of Romans. In the first eleven chapters, Paul has been presenting and supporting the doctrines of deliverance from sin. In chapter twelve, he now focuses on "How to Behave." He will get very practical in his writings and we should pay very close attention. Chapter twelve is rich in admonitions regarding our daily lives. It can be divided into three sections: vv. 1,2 "In Relation to God," vv. 3-8 "In Relation to the Church," and vv. 9-21 "In Relation to Society." When a life is entirely consecrated to God, and the Holy Spirit is given control, the manifestations of the old self-life cease. Then the fruit of the Spirit is evidenced in the everyday life.
The first section is "God's Will Proving." vv. 1, 2 The first two verses of this section set forth the essentials of living a life separated to God. Paul starts by saying that based on what he has previously written, we are to present our bodies as a living sacrifice. Jewish sacrifices were slain but our sacrifice is alive and meant for service to God. Our entire self, talents, capabilities, natural endowments, possessions, preferences, are to be surrendered and set apart for God. As Jews were to offer animals that were entirely free from blemish within and without, so must our offering be "acceptable unto God." That is the sacrifice that God is pleased with. It is our "reasonable service." The Greek word means "rational," "agreeable to reason." Our sacrifice is to be real and heartfelt. We are not to be conformed to the world (v.2). This includes the whole current of life and influences around us. It is not legalism to state that there are some worldly fashion trends that the Christian should avoid. Modesty is a must to the believer. Our minds are to be "transformed" (Greek word is metamorphoo which describes the process a caterpillar passes through to become a butterfly). Our minds are renewed as we read the Word of God and begin to internalize the Word so that our thinking becomes aligned with God's thinking. That transformation will "prove what is that good, and acceptable, and perfect, will of God." When our entire lives, mind and body, are consecrated to God, we will be molded into Christlikeness and that is the only reasonable thing to do.
The second section is "Mutually Serving." vv. 3-8 Paul wants everyone to know that humility is the primary Christian grace, outshining all others. The Christian is to "think soberly" and realize the brevity of life and the nearness of eternity. We would all be lost in sin without the grace of God and His mercy. The church is composed of many members, but all in one body. There is real value in the variety of manifestations and abilities:
1. It gives freedom for expression of all that is in each individual.
2. Each part has an influence on the other.
3. It enables the church to do the great variety of work that needs to be done.
4. It meets the need of every kind of person.
5. It finds a use for every individual.
There are many gifts and talents given by God. Everyone has an important part to play in the kingdom of God. Paul lists the following gifts: prophecy (speaking the words from God), ministry (service), teaching, exhorting (comforting and encouraging), giving (with no selfishness), ruling (leaders in the body), and mercy (expressed with cheerfulness). The fundamental thought is that every person is to give himself wholly to the work for which he is fitted, or to the work which he has been allotted.
The third section is "Radiantly Living." vv. 9-12 Love is to be pure and sincere. This is made possible when God's Spirit fills the believer's heart with "perfect love." Yet, we are to hate what is evil. We are to hate sin with the whole soul. We cleave to what is good which shows that our hating of evil is sincere. We are to "be kindly affectioned" and implies the closeness of family ties like the affection between parents and children. A Christian is "not slothful in business," but he is diligent. Whatever he does, he does it "heartily, as to the Lord, and not unto men." Since the believer is anticipating the Lord's return, he is "rejoicing in hope," and is "patient in tribulation." He will remain "instant in prayer," which is the source of all spiritual supply. When the Christian does these things, he is "radiantly living."
The Golden Text is "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (1Peter 2:5) The only way we can be a holy priesthood, and acceptable to Jesus Christ is when we offer ourselves as living sacrifices. Our sacrifice must be total and complete, with no reservations. We are to be holy as He is holy and that requires a complete consecration.
My summary points:
1. We are to present ourselves to God as a living sacrifice.
2. We are all part of the body of Christ and we are to serve one another with our gifts.
3. We are to love one another and hate evil.
Next week's lesson is "A Life of Submission." Romans 13: 1-14
Please read the Sunday School Beacon for inspiration and encouragement.
Sunday, June 7, 2020
Saturday, June 6, 2020
The Triumphant Life Part 1
BLJ: The dietician tells us that we are what we eat. If you are eating a steady diet of the world's news, fear mongering and hatred, don't expect to be walking close with God and hearing His voice. It is far better to be reading the Word of God and good writings from Christian writers that preached the real gospel. We will spend a few days looking at the work of J.M. Hames. Eat well.
THE TRIUMPHANT LIFE
"Thanks be unto God, which always causeth us to triumph." 2 Corinthians.
The Bible is full of the fact that the Christ of Christianity, is to triumph on Satan, Sin, Death, Hell and the Grave. The Book of Revelation is overwhelming in its defeat over the Devil, and winds up with a New Heaven and a New Earth, with Holiness everywhere.
There are two reasons I give why I believe the cause of God will triumph over sin. One is, The Resurrection; the other is Pentecost.
Whenever the Apostle Paul wanted to encourage the saints, he called their attention to the power of God, which He wrought in Christ when He raised Him from the dead, and sat him at His own right hand in .heavenly places. The resurrection of Jesus Christ is the most important fact of Christianity. The miracle of miracles.
As we take our stand by the side of the guarded, sealed tomb, and watch the angel roll the great stone away, the power of the resurrection enters that lifeless form and the Mighty Sleeper arise, with a triumphant shout. He utters four great words on which I pin my faith and future hope. "ALL HAIL," "ALL POWER!"
All the forces of redemption are tied up in these words. All the forces of nature are under His command. "All power in heaven and in earth," "He said, are "given unto me." Not a wind can blow without His permission. Not a wave of the ocean can move until He permits it. Not a disease can strike you without His permission. Not a tongue can hurt you as long as He stands between you and the danger.
I wish the church knew this. I wish the millions of church members knew that we have a live, resurrected, Christ.
My second reason is, Pentecost. As we watch the effect of Pentecost upon the disciples, we notice first of all, they seemed to have been translated into a supernatural realm of heavenly character. Every trace of earthly and human cowardice, timidity, man-fear, suffering and fear of every description on the earth side was gone, and on the other hand they had the boundless courage of angels.
They had faith without doubt, love without bitterness, humility without a touch of pride, gentleness without harshness. The graces of Jesus were poured into them, and ran through them like a clear liquid stream, without any earthly mud.
The baptism of the Holy Spirit puts the believer into a whole world of supernatural things. In' his heart, in his mind, and the interior depths of his character. Pentecost will solve every problem in the church of today. Says Dr. A. M. Hills, "So long as the early Christians frequented the Pentecostal Chamber, her career was one of unbroken triumphs.
"While her leaders were sanctified, and her preachers spoke their gospel message with the power of the Holy Ghost sent down from heaven, the march of her progress was steady and irresistible, nothing could stay her triumphant course.
"While the early Christians were taught to look forward to a second sanctifying work of grace, by the baptism of the Holy Spirit, as the normal Christian experience, their zeal was unflagging, their life was pure, their courage was perfect. The cross and the sword could not make them halt. The dungeons were bowers of bliss, and the roar of the hungry lions were in their ears, like the bugle-call to glory and honor and immortality."
Oh, if the church of today could only find her way to the Upper Room and tarry until Pentecost really comes. God would work wonders in our midst.
What is needed and what God wants to bestow upon the church of today is an uncontainable blessing that will sweep down upon us with such force and energy until devils will fear and fly and all hell stand in utter dismay.
In the words of Dr. B. Carradine: "I am tired of beholding the horses and chariots of Zion trotting all day in the shade of one tree, an appearance of going, and yet in reality staying. I am tired of seeing devils roosting on the axle-trees, and some even on the seat manipulating the reins. I want such a galvanic battery shock of divine glory to come upon us that every wrong thing will be knocked off the chariot and such a hurricane rush of joy and zeal and fire and heavenly power fall upon and sweep us onward that plotting devils and hating men will be left astonished in a cloud of dust far behind."
THE TRIUMPHANT LIFE
"Thanks be unto God, which always causeth us to triumph." 2 Corinthians.
The Bible is full of the fact that the Christ of Christianity, is to triumph on Satan, Sin, Death, Hell and the Grave. The Book of Revelation is overwhelming in its defeat over the Devil, and winds up with a New Heaven and a New Earth, with Holiness everywhere.
There are two reasons I give why I believe the cause of God will triumph over sin. One is, The Resurrection; the other is Pentecost.
Whenever the Apostle Paul wanted to encourage the saints, he called their attention to the power of God, which He wrought in Christ when He raised Him from the dead, and sat him at His own right hand in .heavenly places. The resurrection of Jesus Christ is the most important fact of Christianity. The miracle of miracles.
As we take our stand by the side of the guarded, sealed tomb, and watch the angel roll the great stone away, the power of the resurrection enters that lifeless form and the Mighty Sleeper arise, with a triumphant shout. He utters four great words on which I pin my faith and future hope. "ALL HAIL," "ALL POWER!"
All the forces of redemption are tied up in these words. All the forces of nature are under His command. "All power in heaven and in earth," "He said, are "given unto me." Not a wind can blow without His permission. Not a wave of the ocean can move until He permits it. Not a disease can strike you without His permission. Not a tongue can hurt you as long as He stands between you and the danger.
I wish the church knew this. I wish the millions of church members knew that we have a live, resurrected, Christ.
My second reason is, Pentecost. As we watch the effect of Pentecost upon the disciples, we notice first of all, they seemed to have been translated into a supernatural realm of heavenly character. Every trace of earthly and human cowardice, timidity, man-fear, suffering and fear of every description on the earth side was gone, and on the other hand they had the boundless courage of angels.
They had faith without doubt, love without bitterness, humility without a touch of pride, gentleness without harshness. The graces of Jesus were poured into them, and ran through them like a clear liquid stream, without any earthly mud.
The baptism of the Holy Spirit puts the believer into a whole world of supernatural things. In' his heart, in his mind, and the interior depths of his character. Pentecost will solve every problem in the church of today. Says Dr. A. M. Hills, "So long as the early Christians frequented the Pentecostal Chamber, her career was one of unbroken triumphs.
"While her leaders were sanctified, and her preachers spoke their gospel message with the power of the Holy Ghost sent down from heaven, the march of her progress was steady and irresistible, nothing could stay her triumphant course.
"While the early Christians were taught to look forward to a second sanctifying work of grace, by the baptism of the Holy Spirit, as the normal Christian experience, their zeal was unflagging, their life was pure, their courage was perfect. The cross and the sword could not make them halt. The dungeons were bowers of bliss, and the roar of the hungry lions were in their ears, like the bugle-call to glory and honor and immortality."
Oh, if the church of today could only find her way to the Upper Room and tarry until Pentecost really comes. God would work wonders in our midst.
What is needed and what God wants to bestow upon the church of today is an uncontainable blessing that will sweep down upon us with such force and energy until devils will fear and fly and all hell stand in utter dismay.
In the words of Dr. B. Carradine: "I am tired of beholding the horses and chariots of Zion trotting all day in the shade of one tree, an appearance of going, and yet in reality staying. I am tired of seeing devils roosting on the axle-trees, and some even on the seat manipulating the reins. I want such a galvanic battery shock of divine glory to come upon us that every wrong thing will be knocked off the chariot and such a hurricane rush of joy and zeal and fire and heavenly power fall upon and sweep us onward that plotting devils and hating men will be left astonished in a cloud of dust far behind."
Friday, June 5, 2020
The Christian Sabbath Part 7: Conclusion
BLJ: The last paragraph today summarizies how a Christian can worship on the first day of the week as opposed to the Jewish Sabbath.
THE CHRISTIAN SABBATH
In this message we have noted two facts relative to the Sabbath. First, there is the Sabbath principle -- namely a sacred day of rest after six days of toil given by God at creation when He blessed the seventh day and hallowed it, and this principle is reiterated and confirmed in the Fourth Commandment of the Decalogue. Second, we have seen this Sabbath principle adapted to the nation of Israel in their memorial Sabbath. We have noted from scripture that the cycle of time for reckoning the Jewish Sabbath began with their deliverance from Egypt, that this Sabbath was a memorial of their deliverance, a recognition of Israel's sacred relation to God, and a sign of a perpetual covenant between God "and the children of Israel forever."
This Jewish memorial Sabbath was meant only for that nation for God said, "It is a sign between me and the children of Israel forever" (Exodus 31:17). Further, the laws and ceremonies connected with the Jewish Sabbath could be observed only within a limited geographical area. Since one of these was the prohibition of making fire on the Sabbath it could not become a world-wide or universal Sabbath. Like the ceremonial practices of Judaism, the Jewish memorial Sabbath, was fulfilled by Jesus and hence the laws regarding that Sabbath are not binding on Christians; therefore we are to let no man judge us in respect to Sabbath days (Col. 2:14-17).
The present so-called seventh day (Saturday) of the Gregorian calendar can in no manner be considered the same as the seventh day of the Fourth Commandment. That day emphasized a principle, a sacred day of rest following six days of toil. It is not meant to specify a particular day of the week primarily. In fact the Jews today recognize that "the modern Jewish calendar seems to have been inaugurated in 363 A.D., and Rabbi Hillel appears to have modified it by introducing some innovations" (Jewish Encyclopedia). It appears that the observance of Saturday as Sabbath by the Jews dates no farther back than the fourth century after Christ.
The Christian Sabbath is not a continuation of the old Jewish memorial Sabbath. It does fulfill the Sabbath principle given at creation and confirmed in the Fourth Commandment, a sacred day of rest after six days of toil. The Christian Sabbath is a day of worship with a new memorial, the resurrection of Jesus. Its cycle of time reckoning began with the resurrection of Jesus and Pentecost, the birthday of the Church.
The Christian Sabbath is a new covenant day. The old covenant and Sabbath was but "a shadow of things to come," the new covenant and Sabbath is better, established on better promise -- "the body is Christ." The old covenant was a legal system in which men served in bondage to that law, in "the oldness of the letter." The new covenant is a love system, God's laws are put into their hearts, and written in their minds (Heb. 10:16); and we serve God in "the newness of spirit." The Sabbath principle, a sacred day of rest after six days of toil, belongs to the new covenant. We have our new covenant memorial Sabbath; but it is to be observed in "the liberty wherewith Christ hath made us free, and not . . . with the yoke of bondage" (Gal. 5:1). This Christian Sabbath is suitable to universal observation. People of all climes, times, conditions and places can observe the Christian Sabbath, memorial of our Lord's resurrection, "in the liberty wherewith Christ hath made us free." It is not national, it is world-wide -- as wide in its observance as is the Christian Church in its scope.
Jesus emphasized a new element for the Sabbath day. He refused to be bound by the traditional legalism of the Pharisaical Sabbath. He stressed that the Sabbath was for man's benefit, not for his bondage; that on the Sabbath we are to do good, that works of necessity are permissible. Through His resurrection we have a living religion, a triumphant salvation. The memorial of this day of life, the Christian Sabbath, is not to deteriorate into a day of legalism; it is a day of rejoicing, a day for Christian worship and service, a sacred day of rest and worship after six days of toil. We observe this day from a loving heart in which is written God's law.
It is the Lord's day; the memorial of His triumphant resurrection. On this day we give special honor to Him. We refrain from doing things which would hinder us in giving our very best to Him in worship and praise. We cease from our regular activities for physical refreshing, mental relaxation, and spiritual edification. This Lord's day is symbolic of that eternal Sabbath, when all creation shall rest from its struggles and the whole universe shall "Crown Him Lord of All."
Christians are not bound to keep Saturday as Sabbath, since all that was shadowed by the Jewish Sabbath was fulfilled by Jesus on the cross. We gather to worship on Sunday, the first day of the week, not to continue the observance of Jewish Sabbath, but to fulfill the Sabbath principle given at creation and confirmed in the Decalogue, to worship the living Christ -- a memorial of our Lord's resurrection. We do as Ignatius exhorted the Christians to do in 101 A.D., "Let every friend of Christ keep the Lord's day as a festival, the resurrection day, the queen and chief of all days. . . . No longer sabbatizing, but living in the observance of the Lord's day, on which our life sprang forth."
THE CHRISTIAN SABBATH
In this message we have noted two facts relative to the Sabbath. First, there is the Sabbath principle -- namely a sacred day of rest after six days of toil given by God at creation when He blessed the seventh day and hallowed it, and this principle is reiterated and confirmed in the Fourth Commandment of the Decalogue. Second, we have seen this Sabbath principle adapted to the nation of Israel in their memorial Sabbath. We have noted from scripture that the cycle of time for reckoning the Jewish Sabbath began with their deliverance from Egypt, that this Sabbath was a memorial of their deliverance, a recognition of Israel's sacred relation to God, and a sign of a perpetual covenant between God "and the children of Israel forever."
This Jewish memorial Sabbath was meant only for that nation for God said, "It is a sign between me and the children of Israel forever" (Exodus 31:17). Further, the laws and ceremonies connected with the Jewish Sabbath could be observed only within a limited geographical area. Since one of these was the prohibition of making fire on the Sabbath it could not become a world-wide or universal Sabbath. Like the ceremonial practices of Judaism, the Jewish memorial Sabbath, was fulfilled by Jesus and hence the laws regarding that Sabbath are not binding on Christians; therefore we are to let no man judge us in respect to Sabbath days (Col. 2:14-17).
The present so-called seventh day (Saturday) of the Gregorian calendar can in no manner be considered the same as the seventh day of the Fourth Commandment. That day emphasized a principle, a sacred day of rest following six days of toil. It is not meant to specify a particular day of the week primarily. In fact the Jews today recognize that "the modern Jewish calendar seems to have been inaugurated in 363 A.D., and Rabbi Hillel appears to have modified it by introducing some innovations" (Jewish Encyclopedia). It appears that the observance of Saturday as Sabbath by the Jews dates no farther back than the fourth century after Christ.
The Christian Sabbath is not a continuation of the old Jewish memorial Sabbath. It does fulfill the Sabbath principle given at creation and confirmed in the Fourth Commandment, a sacred day of rest after six days of toil. The Christian Sabbath is a day of worship with a new memorial, the resurrection of Jesus. Its cycle of time reckoning began with the resurrection of Jesus and Pentecost, the birthday of the Church.
The Christian Sabbath is a new covenant day. The old covenant and Sabbath was but "a shadow of things to come," the new covenant and Sabbath is better, established on better promise -- "the body is Christ." The old covenant was a legal system in which men served in bondage to that law, in "the oldness of the letter." The new covenant is a love system, God's laws are put into their hearts, and written in their minds (Heb. 10:16); and we serve God in "the newness of spirit." The Sabbath principle, a sacred day of rest after six days of toil, belongs to the new covenant. We have our new covenant memorial Sabbath; but it is to be observed in "the liberty wherewith Christ hath made us free, and not . . . with the yoke of bondage" (Gal. 5:1). This Christian Sabbath is suitable to universal observation. People of all climes, times, conditions and places can observe the Christian Sabbath, memorial of our Lord's resurrection, "in the liberty wherewith Christ hath made us free." It is not national, it is world-wide -- as wide in its observance as is the Christian Church in its scope.
Jesus emphasized a new element for the Sabbath day. He refused to be bound by the traditional legalism of the Pharisaical Sabbath. He stressed that the Sabbath was for man's benefit, not for his bondage; that on the Sabbath we are to do good, that works of necessity are permissible. Through His resurrection we have a living religion, a triumphant salvation. The memorial of this day of life, the Christian Sabbath, is not to deteriorate into a day of legalism; it is a day of rejoicing, a day for Christian worship and service, a sacred day of rest and worship after six days of toil. We observe this day from a loving heart in which is written God's law.
It is the Lord's day; the memorial of His triumphant resurrection. On this day we give special honor to Him. We refrain from doing things which would hinder us in giving our very best to Him in worship and praise. We cease from our regular activities for physical refreshing, mental relaxation, and spiritual edification. This Lord's day is symbolic of that eternal Sabbath, when all creation shall rest from its struggles and the whole universe shall "Crown Him Lord of All."
Christians are not bound to keep Saturday as Sabbath, since all that was shadowed by the Jewish Sabbath was fulfilled by Jesus on the cross. We gather to worship on Sunday, the first day of the week, not to continue the observance of Jewish Sabbath, but to fulfill the Sabbath principle given at creation and confirmed in the Decalogue, to worship the living Christ -- a memorial of our Lord's resurrection. We do as Ignatius exhorted the Christians to do in 101 A.D., "Let every friend of Christ keep the Lord's day as a festival, the resurrection day, the queen and chief of all days. . . . No longer sabbatizing, but living in the observance of the Lord's day, on which our life sprang forth."
Thursday, June 4, 2020
The Christian Sabbath Part 6: The First Day of the Week
THE FIRST DAY OF THE WEEK
The Sabbath principle given by God at creation and confirmed in the Fourth Commandment of the Decalogue is, a sacred day of rest after six days of toil, or "the sanctity of every seventh day, at whatever time the cycle may commence." In previous chapters we have noted that the cycle for the Jewish Sabbath began at the time of their deliverance from Egypt (Exodus 12:1, 2; 13:3, 4; 16:10-31). Also we have noted that this Jewish Sabbath was a memorial (Deut. 5:12-15; Exodus 31:13-17) and a sign of a perpetual covenant between God "and the children of Israel forever" (v. 17). Further we have noted that this Jewish memorial Sabbath, which, with their feasts and ceremonies, was a "shadow of things to come," was fulfilled by Jesus, "nailing them to his cross" (Col. 2:13-17).
Early in the history of the Christian Church they observed some form of worship on the first day of the week (Acts 20:7; 1 Cor. 16:2). As has been noted all of the leaders of the Church in New Testament times were Jews, hence they continued meeting in the Jewish synagogues; however it is evident that the purpose of their meeting there was to bring the gospel, "to the Jew first, and also to the Greek." But even among the Christians of that early day there seemed to be some division concerning the day of worship, as is indicated by Paul's statement to the Roman Christians (Rom. 14:4-6).
The three outstanding church leaders, successors to the apostles, were Clement of Rome who, says Irenaeus, "had seen the blessed apostles and conversed with them, and had the preaching of the blessed apostles still sounding in his ears"; Ignatius of Antioch, said by Eusebius to have been a disciple of Saint John; and Polycarp of Smyrna, of whom Irenaeus says, "I can tell the place where the blessed Polycarp sat and taught and how he related his conversations with John and others who had seen the Lord." Fifty years later Justin Martyr became prominent in the church of Rome. In the latter part of that century (second) the three leading churchmen are, Irenaeus of Lyons in south of France, Clement of Alexandria (Egypt), and Tertullian of Northern Africa. These leaders of the Christian Church in widely separated places, have left testimonies relative to the Christian Sabbath being Sunday, the first day of the week. We will give a few of these quotations:
Barnabas, the companion of the Apostle Paul, is quoted as saying, "We observe the eighth day with gladness, in which Jesus rose from the dead, and having manifested Himself to His disciples, He ascended into heaven."
Ignatius wrote at the beginning of the second century, "Let every friend of Christ keep the Lord's day as a festival, the resurrection day, the queen and chief of all days. . . . No longer sabbatizing, but living in the observance of the Lord's day, on which our life sprang forth."
Justin Martyr, about 145 A.D., wrote a book in the form of a dialog with a Jew, Trypho, telling him of Jesus in order to win him to the Christian faith. In response to Trypho's taunt that the Christians had no festivals or Sabbaths Justin clearly claims that Sunday is a new Sabbath. "On the day called the day of the Sun (Sunday)," Justin says, "a gathering takes place, and the memoirs of the apostles or the writings of the prophets are read, so long as the time permits. Then the reader stops and the leader impresses by word of mouth, and urges the imitation of these good things." In writing to Emperor Antonius, Justin is quoted as saying, "On Sunday we all assemble in common, since that is the first day, . . . the same day our Savior Jesus Christ rose from the dead."
Irenaeus in 167 A.D. said, "On the Lord's day every one of us Christians keep the Sabbath meditating on the law, and rejoicing in the works of God."
Clement wrote in 192 A.D., "A Christian according to the command of the gospel observes the Lord's day, thereby glorifying the resurrection of the Lord. The eighth day is the Lord's day." He is quoted also as saying, "The old seventh day has become nothing more than a working day."
Tertullian says in 200 A.D., "Sundays we give to joy, we observe the day of the Lord's resurrection, free from every hindrance of anxiety and duty, laying aside our worldly business lest we give place to the devil." He is further quoted as saying, "The Lord's day is the holy day of the Christian Church. We have nothing to do with the Sabbath. The Lord's day is the Christian's solemnity."
There can be no confusion here. These writers call the Lord's Day the first day of the week and this is a memorial of the resurrection. Also the Lord's Day is called Sunday, which is the seventh day, a day of worship, after six days of toil. Here is the application of the Sabbath principle -- a sacred day of rest after six days of toil -- revealed at Creation and confirmed in the Decalogue, to the Christian cycle.
Constantine, the Roman emperor, became a Christian and in 321 A.D. made Sunday the civil Sabbath of the empire, by issuing the following edict: "Let all the judges and town people, and the occupation of all trades rest on the venerable day of the sun; but let those who are situated in the country, freely and at full liberty attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn and planting vines; lest, the critical moment being let slip, men should lose the commodities granted by Heaven. Given the seventh day of March, Crispus and Constantine being consuls, each of them for the second time." It is claimed that by this edict Constantine changed the Sabbath from the seventh day (Saturday) to the first day of the week (Sunday). From the reading of this edict it is evident that such claim is based on a very slim margin. The evidence is conclusive that Constantine merely recognized a prevailing Christian practice of worship on Sunday, the Christian memorial Sabbath, or Lord's day -- a practice observed since the days of the apostles -- he did not originate the first day Sabbath. An illustration of this fact is found in the observance of our national Thanksgiving Day. Since the days of the Pilgrim fathers, the annual Thanksgiving Day has been observed to some degree. Several times by presidential proclamation the entire nation observed national Thanksgiving, more frequently it was observed through proclamation of the governors of the different states. It was President Lincoln in 1864 who started the present custom of the annual presidential proclamation for a national Thanksgiving Day. Did Lincoln start Thanksgiving Day? No, no more than did Constantine change the Sabbath day. They put official sanction upon a custom regularly observed for several centuries prior to their proclamations.
The testimonies of the early church leaders give evidence that through the guidance of the Holy Spirit the Sabbath principle at creation and confirmed in the Decalogue is preserved in a new cycle with a new memorial; the first day of the week, Sunday, a memorial of our Lord's resurrection. The Christian memorial Sabbath, Sunday, is no more of human origin than is the New Testament canon a strictly human arrangement. Under the guidance of the Holy Spirit the Christian Sabbath was recognized and accepted on exactly the same basis and by the same outstanding church leaders as the Christian scriptural message, the New Testament, was recognized and accepted. Sunday is the Christian memorial Sabbath.
The Sabbath principle given by God at creation and confirmed in the Fourth Commandment of the Decalogue is, a sacred day of rest after six days of toil, or "the sanctity of every seventh day, at whatever time the cycle may commence." In previous chapters we have noted that the cycle for the Jewish Sabbath began at the time of their deliverance from Egypt (Exodus 12:1, 2; 13:3, 4; 16:10-31). Also we have noted that this Jewish Sabbath was a memorial (Deut. 5:12-15; Exodus 31:13-17) and a sign of a perpetual covenant between God "and the children of Israel forever" (v. 17). Further we have noted that this Jewish memorial Sabbath, which, with their feasts and ceremonies, was a "shadow of things to come," was fulfilled by Jesus, "nailing them to his cross" (Col. 2:13-17).
Early in the history of the Christian Church they observed some form of worship on the first day of the week (Acts 20:7; 1 Cor. 16:2). As has been noted all of the leaders of the Church in New Testament times were Jews, hence they continued meeting in the Jewish synagogues; however it is evident that the purpose of their meeting there was to bring the gospel, "to the Jew first, and also to the Greek." But even among the Christians of that early day there seemed to be some division concerning the day of worship, as is indicated by Paul's statement to the Roman Christians (Rom. 14:4-6).
The three outstanding church leaders, successors to the apostles, were Clement of Rome who, says Irenaeus, "had seen the blessed apostles and conversed with them, and had the preaching of the blessed apostles still sounding in his ears"; Ignatius of Antioch, said by Eusebius to have been a disciple of Saint John; and Polycarp of Smyrna, of whom Irenaeus says, "I can tell the place where the blessed Polycarp sat and taught and how he related his conversations with John and others who had seen the Lord." Fifty years later Justin Martyr became prominent in the church of Rome. In the latter part of that century (second) the three leading churchmen are, Irenaeus of Lyons in south of France, Clement of Alexandria (Egypt), and Tertullian of Northern Africa. These leaders of the Christian Church in widely separated places, have left testimonies relative to the Christian Sabbath being Sunday, the first day of the week. We will give a few of these quotations:
Barnabas, the companion of the Apostle Paul, is quoted as saying, "We observe the eighth day with gladness, in which Jesus rose from the dead, and having manifested Himself to His disciples, He ascended into heaven."
Ignatius wrote at the beginning of the second century, "Let every friend of Christ keep the Lord's day as a festival, the resurrection day, the queen and chief of all days. . . . No longer sabbatizing, but living in the observance of the Lord's day, on which our life sprang forth."
Justin Martyr, about 145 A.D., wrote a book in the form of a dialog with a Jew, Trypho, telling him of Jesus in order to win him to the Christian faith. In response to Trypho's taunt that the Christians had no festivals or Sabbaths Justin clearly claims that Sunday is a new Sabbath. "On the day called the day of the Sun (Sunday)," Justin says, "a gathering takes place, and the memoirs of the apostles or the writings of the prophets are read, so long as the time permits. Then the reader stops and the leader impresses by word of mouth, and urges the imitation of these good things." In writing to Emperor Antonius, Justin is quoted as saying, "On Sunday we all assemble in common, since that is the first day, . . . the same day our Savior Jesus Christ rose from the dead."
Irenaeus in 167 A.D. said, "On the Lord's day every one of us Christians keep the Sabbath meditating on the law, and rejoicing in the works of God."
Clement wrote in 192 A.D., "A Christian according to the command of the gospel observes the Lord's day, thereby glorifying the resurrection of the Lord. The eighth day is the Lord's day." He is quoted also as saying, "The old seventh day has become nothing more than a working day."
Tertullian says in 200 A.D., "Sundays we give to joy, we observe the day of the Lord's resurrection, free from every hindrance of anxiety and duty, laying aside our worldly business lest we give place to the devil." He is further quoted as saying, "The Lord's day is the holy day of the Christian Church. We have nothing to do with the Sabbath. The Lord's day is the Christian's solemnity."
There can be no confusion here. These writers call the Lord's Day the first day of the week and this is a memorial of the resurrection. Also the Lord's Day is called Sunday, which is the seventh day, a day of worship, after six days of toil. Here is the application of the Sabbath principle -- a sacred day of rest after six days of toil -- revealed at Creation and confirmed in the Decalogue, to the Christian cycle.
Constantine, the Roman emperor, became a Christian and in 321 A.D. made Sunday the civil Sabbath of the empire, by issuing the following edict: "Let all the judges and town people, and the occupation of all trades rest on the venerable day of the sun; but let those who are situated in the country, freely and at full liberty attend to the business of agriculture; because it often happens that no other day is so fit for sowing corn and planting vines; lest, the critical moment being let slip, men should lose the commodities granted by Heaven. Given the seventh day of March, Crispus and Constantine being consuls, each of them for the second time." It is claimed that by this edict Constantine changed the Sabbath from the seventh day (Saturday) to the first day of the week (Sunday). From the reading of this edict it is evident that such claim is based on a very slim margin. The evidence is conclusive that Constantine merely recognized a prevailing Christian practice of worship on Sunday, the Christian memorial Sabbath, or Lord's day -- a practice observed since the days of the apostles -- he did not originate the first day Sabbath. An illustration of this fact is found in the observance of our national Thanksgiving Day. Since the days of the Pilgrim fathers, the annual Thanksgiving Day has been observed to some degree. Several times by presidential proclamation the entire nation observed national Thanksgiving, more frequently it was observed through proclamation of the governors of the different states. It was President Lincoln in 1864 who started the present custom of the annual presidential proclamation for a national Thanksgiving Day. Did Lincoln start Thanksgiving Day? No, no more than did Constantine change the Sabbath day. They put official sanction upon a custom regularly observed for several centuries prior to their proclamations.
The testimonies of the early church leaders give evidence that through the guidance of the Holy Spirit the Sabbath principle at creation and confirmed in the Decalogue is preserved in a new cycle with a new memorial; the first day of the week, Sunday, a memorial of our Lord's resurrection. The Christian memorial Sabbath, Sunday, is no more of human origin than is the New Testament canon a strictly human arrangement. Under the guidance of the Holy Spirit the Christian Sabbath was recognized and accepted on exactly the same basis and by the same outstanding church leaders as the Christian scriptural message, the New Testament, was recognized and accepted. Sunday is the Christian memorial Sabbath.
Wednesday, June 3, 2020
A Christian Approach to Racism and the Riots
First, let me be clear that this post is not exhaustive but merely is intended to point the reader to a Biblical approach to what is happening in our country right now. As we know, Mr. Floyd was killed by a uniform police officer who placed his knee on Mr. Floyd’s neck for an extended period of time resulting in his death. Within days, the officer was fired and arrested. A number of nationwide gatherings began to protest the treatment of African Americans by the police. Many of those protests turned violent and resulted in the destruction of personal property and looting. What should be the Christian approach to these events?
The moral law of God as given by God to Moses includes the following:
1. Thou shalt not murder;
2. Thou shalt not steal;
3. Thou shalt not covet...any thing that is thy neighbor’s.
Additional laws are found that cover striking and injuring another person and the requirement of punishment.
So it seems clear that what has taken place in the riots, not the peaceful protests, violates God’s law. Violating God’s laws is a sin. We will come back to this.
Racism has been around since Bible days. The Jews and Samaritans had a relationship that was full of tension. They generally did not like each other. Jews would not eat with the Gentiles because they considered the latter to be unclean. How did Jesus deal with the racial divide between Jews and Samaritans? He befriended the Samaritan woman at the well and asked her for something to drink. Suffice it to say, this was a major disruption in the normal customs of the day. His disciples marveled that Jesus had spoke to her. The events are recorded in the Gospel of John chapter 4.
When Jesus was arrested and questioned by Pilate, Jesus said, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” Jesus was making a clear statement that His kingdom was not an earthly kingdom and He would not have His followers fighting over earthly kingdoms.
Our approach to the riots and fighting should as believers include the following:
1. Recognize that sin is abounding among those hurting others, looting and stealing. This is a sin issue.
2. Remember that our focus is to be on Jesus’ kingdom, not earthly kingdoms.
3. Recall that we fight not against flesh and blood but against principalities and powers and against the rulers of the darkness of this world, and against spiritual wickedness in high places.
4. Recommit ourselves to fight using the weapons that were given to us as described by Paul: truth, righteousness, the gospel of peace, the shield of faith, the Word of God, and praying always in the Spirit.
5. Repent that we have been more interested in entertaining the goats (unbelievers) than evangelizing them and we have failed to feed the sheep God’s Word.
What we are seeing in the riots is the result of sin. A unsaved person is capable of just about anything. When you see the reports, do you sigh in disgust, or make detrimental remarks about the rioters? Does that do any good in the spiritual realm? I suggest that the proper approach is to call out to God in prayer for the souls of those that are lost? For those in the pathway of the destruction, I suggest praying Psalm 91 over them. We are to preach Christ crucified. That is the answer to riots. That is the answer to racism. That is the answer to injustice and inequity. We are ambassadors for Jesus Christ, and as such, we are called to be peacemakers, not instigators.
The moral law of God as given by God to Moses includes the following:
1. Thou shalt not murder;
2. Thou shalt not steal;
3. Thou shalt not covet...any thing that is thy neighbor’s.
Additional laws are found that cover striking and injuring another person and the requirement of punishment.
So it seems clear that what has taken place in the riots, not the peaceful protests, violates God’s law. Violating God’s laws is a sin. We will come back to this.
Racism has been around since Bible days. The Jews and Samaritans had a relationship that was full of tension. They generally did not like each other. Jews would not eat with the Gentiles because they considered the latter to be unclean. How did Jesus deal with the racial divide between Jews and Samaritans? He befriended the Samaritan woman at the well and asked her for something to drink. Suffice it to say, this was a major disruption in the normal customs of the day. His disciples marveled that Jesus had spoke to her. The events are recorded in the Gospel of John chapter 4.
When Jesus was arrested and questioned by Pilate, Jesus said, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.” Jesus was making a clear statement that His kingdom was not an earthly kingdom and He would not have His followers fighting over earthly kingdoms.
Our approach to the riots and fighting should as believers include the following:
1. Recognize that sin is abounding among those hurting others, looting and stealing. This is a sin issue.
2. Remember that our focus is to be on Jesus’ kingdom, not earthly kingdoms.
3. Recall that we fight not against flesh and blood but against principalities and powers and against the rulers of the darkness of this world, and against spiritual wickedness in high places.
4. Recommit ourselves to fight using the weapons that were given to us as described by Paul: truth, righteousness, the gospel of peace, the shield of faith, the Word of God, and praying always in the Spirit.
5. Repent that we have been more interested in entertaining the goats (unbelievers) than evangelizing them and we have failed to feed the sheep God’s Word.
What we are seeing in the riots is the result of sin. A unsaved person is capable of just about anything. When you see the reports, do you sigh in disgust, or make detrimental remarks about the rioters? Does that do any good in the spiritual realm? I suggest that the proper approach is to call out to God in prayer for the souls of those that are lost? For those in the pathway of the destruction, I suggest praying Psalm 91 over them. We are to preach Christ crucified. That is the answer to riots. That is the answer to racism. That is the answer to injustice and inequity. We are ambassadors for Jesus Christ, and as such, we are called to be peacemakers, not instigators.
Tuesday, June 2, 2020
The Christian Sabbath Part 5: The Early Church
BLJ: It is important to look at the early church and how they gradually changed the day of worship to the first day of the week.
THE EARLY CHURCH AND THE SABBATH
Thus far we have emphasized that the Jewish memorial Sabbath was to that nation the application of the Sabbath principle given in creation and confirmed in the Decalogue, namely, a sacred day of rest after six days of toil. In the last chapter we noted that this Jewish memorial Sabbath, along with ceremonial practices, which were a shadow of things to come were fulfilled and done away by Jesus in the cross, but the Sabbath principle remained and a new memorial was suggested. Now we will consider the early church and the Sabbath.
It must ever be kept in mind that the leaders and most of the members of the early Christian Church were Jews. The full recognition of the Christian light did not dawn upon them instantly, it came gradually. True they received much light with the coming of the Holy Spirit at Pentecost, but they had much to learn down through the coming years. An example is their slowness to comprehend that the scope of the Christian Church was universal -- it was not to be confined to Jews. Even their leader, Peter, had to experience divine instruction in a vision on a housetop in Joppa before he would cross over racial barriers and preach the gospel to a devout Gentile, Cornelius, and his house. The fulfillment of the "shadow of things to come" -- those ceremonies and memorials of the Jews -- was accomplished in a short time; the recognition of this fulfillment by the Church and the transition from the old "shadow" to the true substance came gradually.
It is not strange that we find the early church leaders attending Sabbath services in the synagogue; not strange because they were still Jews and the full significance of the new light had not dawned upon them, and further, because their vision of the gospel was "to the Jew first, and also to the Greek." Hence they would take the gospel to the place where worshipping Jews were found, and in the Acts of the Apostles occasional reference is made to the fact that the apostles and others preached in the synagogue on the Sabbath day. No more significance can be placed upon their attendance at and preaching in the synagogue than their evangelistic passion to reach the people with the gospel, and the fact that they were Jews as well as Christians.
It is evident that their worship as Jews on the Jewish Sabbath was not entirely satisfying to these Christians, for there are indications that they observed another stated time of worship, namely the first day of the week. Several scriptures mention the first day of the week and imply that worship meetings were held on this day. Paul met with the brethren at Troas on the first day of the week (Acts 20:7). The manner in which this meeting is stated indicates that this first day of the week meeting was an established custom. That it was the custom of the early Christians to break bread -- in love feast -- is stated (Acts 2:42), and it is here apparent that this breaking of bread was on the first day of the week. Paul exhorted the Corinthian Christians to make their contributions on the first day of the week, and this implies a service on that day.
Where did this first day of the week custom originate? It is apparent that it was closely connected with the memorial of the resurrection of Jesus. The risen Lord met with the assembled disciples on the evening of His resurrection, the first day of the week (John 20:19-23). Also He met with them eight days later, which would be the first day of the next week (John 20:26-29).
Jesus nowhere stated that there would be a new memorial Sabbath, although He did emphasize that the old shadow would be fulfilled. He did tell His disciples, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." To the Church under the guidance of the Holy Spirit was committed the formulation of doctrine, the settlement of problems relative to the observation of the law of Moses, the compilation of the New Testament canon, and the establishment of a Christian Sabbath.
The first church council settled the question of the Christian Church being burdened with the Jewish law, its ceremonies and its customs. It is significant to note that their findings make no mention of the Sabbath (Acts 15:28, 29). In post-apostolic days the Christian Church, through the guidance of the Holy Ghost, gradually recognized inspirational value in the writings of the books which we now have as the New Testament. We have not one statement in these New Testament books to indicate that they were ordained of God to be included in the Scriptures, the formation of the scripture canon was left to the church under the guidance of the Holy Spirit. But we accept without question this New Testament canon as scripture -- God's Word to us.
The observation of Sunday, the first day of the Julian calendar week, was also gradually adopted by the Christian Church as the Christian Sabbath under the guidance of the Holy Spirit. This Christian Sabbath became a memorial of the resurrection of Jesus, who arose on the first day of the week, and also of the official advent of the Holy Spirit on Pentecost, which was also the first day of the week, and in reality Pentecost marked the birthday of the Church. The old Jewish memorial Sabbath had been fulfilled and done away (Col. 2:13-17), in its place under the leadership of the Holy Spirit the Church accepted a new memorial, the resurrection, and thus the Sabbath principle -- that of a sacred day of rest after six days of toil -- given at creation and confirmed in the Decalogue is preserved in our Christian memorial Sabbath. We have as much grounds for rejecting the inspiration and authority of any of the books of the New Testament as we have for rejecting the Christian Sabbath, a memorial of the resurrection, for both were accepted and established by the same process, namely, by the Church through the guidance of the Holy Spirit.
THE EARLY CHURCH AND THE SABBATH
Thus far we have emphasized that the Jewish memorial Sabbath was to that nation the application of the Sabbath principle given in creation and confirmed in the Decalogue, namely, a sacred day of rest after six days of toil. In the last chapter we noted that this Jewish memorial Sabbath, along with ceremonial practices, which were a shadow of things to come were fulfilled and done away by Jesus in the cross, but the Sabbath principle remained and a new memorial was suggested. Now we will consider the early church and the Sabbath.
It must ever be kept in mind that the leaders and most of the members of the early Christian Church were Jews. The full recognition of the Christian light did not dawn upon them instantly, it came gradually. True they received much light with the coming of the Holy Spirit at Pentecost, but they had much to learn down through the coming years. An example is their slowness to comprehend that the scope of the Christian Church was universal -- it was not to be confined to Jews. Even their leader, Peter, had to experience divine instruction in a vision on a housetop in Joppa before he would cross over racial barriers and preach the gospel to a devout Gentile, Cornelius, and his house. The fulfillment of the "shadow of things to come" -- those ceremonies and memorials of the Jews -- was accomplished in a short time; the recognition of this fulfillment by the Church and the transition from the old "shadow" to the true substance came gradually.
It is not strange that we find the early church leaders attending Sabbath services in the synagogue; not strange because they were still Jews and the full significance of the new light had not dawned upon them, and further, because their vision of the gospel was "to the Jew first, and also to the Greek." Hence they would take the gospel to the place where worshipping Jews were found, and in the Acts of the Apostles occasional reference is made to the fact that the apostles and others preached in the synagogue on the Sabbath day. No more significance can be placed upon their attendance at and preaching in the synagogue than their evangelistic passion to reach the people with the gospel, and the fact that they were Jews as well as Christians.
It is evident that their worship as Jews on the Jewish Sabbath was not entirely satisfying to these Christians, for there are indications that they observed another stated time of worship, namely the first day of the week. Several scriptures mention the first day of the week and imply that worship meetings were held on this day. Paul met with the brethren at Troas on the first day of the week (Acts 20:7). The manner in which this meeting is stated indicates that this first day of the week meeting was an established custom. That it was the custom of the early Christians to break bread -- in love feast -- is stated (Acts 2:42), and it is here apparent that this breaking of bread was on the first day of the week. Paul exhorted the Corinthian Christians to make their contributions on the first day of the week, and this implies a service on that day.
Where did this first day of the week custom originate? It is apparent that it was closely connected with the memorial of the resurrection of Jesus. The risen Lord met with the assembled disciples on the evening of His resurrection, the first day of the week (John 20:19-23). Also He met with them eight days later, which would be the first day of the next week (John 20:26-29).
Jesus nowhere stated that there would be a new memorial Sabbath, although He did emphasize that the old shadow would be fulfilled. He did tell His disciples, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." To the Church under the guidance of the Holy Spirit was committed the formulation of doctrine, the settlement of problems relative to the observation of the law of Moses, the compilation of the New Testament canon, and the establishment of a Christian Sabbath.
The first church council settled the question of the Christian Church being burdened with the Jewish law, its ceremonies and its customs. It is significant to note that their findings make no mention of the Sabbath (Acts 15:28, 29). In post-apostolic days the Christian Church, through the guidance of the Holy Ghost, gradually recognized inspirational value in the writings of the books which we now have as the New Testament. We have not one statement in these New Testament books to indicate that they were ordained of God to be included in the Scriptures, the formation of the scripture canon was left to the church under the guidance of the Holy Spirit. But we accept without question this New Testament canon as scripture -- God's Word to us.
The observation of Sunday, the first day of the Julian calendar week, was also gradually adopted by the Christian Church as the Christian Sabbath under the guidance of the Holy Spirit. This Christian Sabbath became a memorial of the resurrection of Jesus, who arose on the first day of the week, and also of the official advent of the Holy Spirit on Pentecost, which was also the first day of the week, and in reality Pentecost marked the birthday of the Church. The old Jewish memorial Sabbath had been fulfilled and done away (Col. 2:13-17), in its place under the leadership of the Holy Spirit the Church accepted a new memorial, the resurrection, and thus the Sabbath principle -- that of a sacred day of rest after six days of toil -- given at creation and confirmed in the Decalogue is preserved in our Christian memorial Sabbath. We have as much grounds for rejecting the inspiration and authority of any of the books of the New Testament as we have for rejecting the Christian Sabbath, a memorial of the resurrection, for both were accepted and established by the same process, namely, by the Church through the guidance of the Holy Spirit.
Monday, June 1, 2020
The Christian Sabbath Part 4: Jesus and the Sabbath
JESUS AND THE SABBATH
Two facts have been considered in our study regarding the Sabbath; first, the Sabbath principle stated at creation and confirmed in the Decalogue, a sacred day of rest after six days of toil; and second, that the Jewish Sabbath was a memorial day, a memorial of Israel's deliverance from Egypt, a day signifying their sacred relation to God, and a sign of a perpetual covenant between God and Israel. Also we noted that it is apparent that the Jewish memorial Sabbath changed annually. Now we will consider Jesus and His relation to the Jewish Sabbath.
Jesus was a Jew and He strictly observed all of the requirements made upon Him by their religion. Certain Jewish religious ceremonies were observed in His childhood. It was His regular custom to go to the synagogue on the Sabbath day (Luke 4:16). All of Jesus' life was lived under the strict requirements of the Jewish religion. Even a few hours before His death He observed the Passover with His disciples. He lived as a Jew and not in the Christian dispensation. The Sabbath that Jesus kept was the regular Jewish memorial Sabbath, just as was the Passover. He kept the regular Jewish Passover.
Jesus differed from the religious leaders of His day, in His thoughts concerning the Sabbath. They condemned Him for healing the lame on the Sabbath, but He assured them it was proper to do good on the Sabbath day (Luke 6:6-11). His disciples plucked grain to eat on the Sabbath and this did not meet with the approval of the Jewish religious leaders (Luke 6:1-5); but Jesus approved the acts, citing them to a similar act on the part of King David. He emphatically declared the purpose of the Sabbath: "The sabbath was made for man, and not man for the sabbath." Here a deeper fact is emphasized than the mere observance of a day; it is the reiteration of the Sabbath principle given at creation and confirmed in the Decalogue, a sacred day of rest following six days of toil. This Sabbath principle was made for man, for the benefit of man physically, mentally and spiritually. It is not a bondage placed upon man -- "man was not made for the sabbath"; but it is a distinct benefit and blessing to man, "the sabbath was made for man."
Another fact is apparent throughout the entire life of Jesus, that is, His consciousness that He came not to destroy the law, but to fulfill it. He stated that not one jot or one tittle shall pass from the law till all be fulfilled. He also warned against the breaking of even the least of the Commandments, and that of teaching men to do likewise. So the whole purpose of His life was to fulfill the law.
The supreme moment of the fulfillment of much of that law, the time when numerous jots and tittles passed away through fulfillment, was in the crucifixion and resurrection of our Lord. The Passover, commemorating Israel's mighty deliverance from Egypt, was fulfilled and passed away; for there Christ became our Passover (1 Cor. 5:7). All of the ceremonial practices connected with Israel's religious observances pointed toward a time of future fulfillment, these all were fulfilled by Jesus, and hence they passed away.
Did the crucifixion have any particular and definite relation to Israel's memorial Sabbath? It did. Paul gives a striking and illuminating statement concerning this, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is Christ" (Col. 2:14-17).
Several things are evident in this scripture; first, the word "sabbath" used here, is never used in any passage of the New Testament of any day but the weekly Sabbath. Second, that Paul did not mean some of the other feast days is clearly shown by the fact that in this very verse he distinctly distinguishes a feast day, or a new moon, from a Sabbath day. And this was the order used in the Old Testament (see 2 Chron. 2:4; 8:13). Third, Christians are not to be judged on the basis of the Jewish memorial Sabbath. If Paul did not mean this Jewish memorial Sabbath, why did he use the terms here used? The evidence is too conclusive to be questioned, the Jewish memorial Sabbath was fulfilled and done away in the cross along with other ceremonial observances belonging to the Jews, which were a shadow of things to come. Therefore the actual day of the week Jesus observed as a Sabbath is of little consequence for He kept the Jewish memorial Sabbath which was fulfilled and done away in the cross.
But let us note carefully that the Sabbath principle -- that of a sacred day of rest after six days of toil -- given at creation and confirmed in the Decalogue was not done away. That principle is fixed in the very nature of the universe, it will never be done away. But the Jewish memorial Sabbath, based upon this Sabbath principle and counted from the time cycle established after their deliverance from Egypt was here fulfilled and done away. That memorial Sabbath was a shadow, Christ had fulfilled that and the shadow is no longer apparent or needed, but a new memorial was made possible.
Two facts have been considered in our study regarding the Sabbath; first, the Sabbath principle stated at creation and confirmed in the Decalogue, a sacred day of rest after six days of toil; and second, that the Jewish Sabbath was a memorial day, a memorial of Israel's deliverance from Egypt, a day signifying their sacred relation to God, and a sign of a perpetual covenant between God and Israel. Also we noted that it is apparent that the Jewish memorial Sabbath changed annually. Now we will consider Jesus and His relation to the Jewish Sabbath.
Jesus was a Jew and He strictly observed all of the requirements made upon Him by their religion. Certain Jewish religious ceremonies were observed in His childhood. It was His regular custom to go to the synagogue on the Sabbath day (Luke 4:16). All of Jesus' life was lived under the strict requirements of the Jewish religion. Even a few hours before His death He observed the Passover with His disciples. He lived as a Jew and not in the Christian dispensation. The Sabbath that Jesus kept was the regular Jewish memorial Sabbath, just as was the Passover. He kept the regular Jewish Passover.
Jesus differed from the religious leaders of His day, in His thoughts concerning the Sabbath. They condemned Him for healing the lame on the Sabbath, but He assured them it was proper to do good on the Sabbath day (Luke 6:6-11). His disciples plucked grain to eat on the Sabbath and this did not meet with the approval of the Jewish religious leaders (Luke 6:1-5); but Jesus approved the acts, citing them to a similar act on the part of King David. He emphatically declared the purpose of the Sabbath: "The sabbath was made for man, and not man for the sabbath." Here a deeper fact is emphasized than the mere observance of a day; it is the reiteration of the Sabbath principle given at creation and confirmed in the Decalogue, a sacred day of rest following six days of toil. This Sabbath principle was made for man, for the benefit of man physically, mentally and spiritually. It is not a bondage placed upon man -- "man was not made for the sabbath"; but it is a distinct benefit and blessing to man, "the sabbath was made for man."
Another fact is apparent throughout the entire life of Jesus, that is, His consciousness that He came not to destroy the law, but to fulfill it. He stated that not one jot or one tittle shall pass from the law till all be fulfilled. He also warned against the breaking of even the least of the Commandments, and that of teaching men to do likewise. So the whole purpose of His life was to fulfill the law.
The supreme moment of the fulfillment of much of that law, the time when numerous jots and tittles passed away through fulfillment, was in the crucifixion and resurrection of our Lord. The Passover, commemorating Israel's mighty deliverance from Egypt, was fulfilled and passed away; for there Christ became our Passover (1 Cor. 5:7). All of the ceremonial practices connected with Israel's religious observances pointed toward a time of future fulfillment, these all were fulfilled by Jesus, and hence they passed away.
Did the crucifixion have any particular and definite relation to Israel's memorial Sabbath? It did. Paul gives a striking and illuminating statement concerning this, "Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is Christ" (Col. 2:14-17).
Several things are evident in this scripture; first, the word "sabbath" used here, is never used in any passage of the New Testament of any day but the weekly Sabbath. Second, that Paul did not mean some of the other feast days is clearly shown by the fact that in this very verse he distinctly distinguishes a feast day, or a new moon, from a Sabbath day. And this was the order used in the Old Testament (see 2 Chron. 2:4; 8:13). Third, Christians are not to be judged on the basis of the Jewish memorial Sabbath. If Paul did not mean this Jewish memorial Sabbath, why did he use the terms here used? The evidence is too conclusive to be questioned, the Jewish memorial Sabbath was fulfilled and done away in the cross along with other ceremonial observances belonging to the Jews, which were a shadow of things to come. Therefore the actual day of the week Jesus observed as a Sabbath is of little consequence for He kept the Jewish memorial Sabbath which was fulfilled and done away in the cross.
But let us note carefully that the Sabbath principle -- that of a sacred day of rest after six days of toil -- given at creation and confirmed in the Decalogue was not done away. That principle is fixed in the very nature of the universe, it will never be done away. But the Jewish memorial Sabbath, based upon this Sabbath principle and counted from the time cycle established after their deliverance from Egypt was here fulfilled and done away. That memorial Sabbath was a shadow, Christ had fulfilled that and the shadow is no longer apparent or needed, but a new memorial was made possible.
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