GOD’S SABBATH
Are The Ten Commandments Still Binding?Now, as to whether
"the ten Commandments are still as true today as nearly two
thousand years ago," if you mean they are still as "binding"
today as they were then, it depends on whether they were also
incorporated into the New Covenant law, or law of Christ. It is
freely conceded that all of them have been thus incorporated,
except for the
Sabbath command. But in Colossians 2:16-17, cited above, we see
it specifically included in the category of
things by which we are not to be judged – that is,
not to be condemned for not observing them – meaning,
therefore, that they are not binding under
Christ.
NOTE: That is basic, and means there has been a change of law by
God himself, so that
under Christ the sabbath command is no longer binding –
a conclusion I think is beyond successful contradiction. And,
logically, I could stop with that alone.
But I promised to "endeavor to be comprehensive enough
to provide a sufficiently detailed overview for a clear and
proper perspective of what I believe to be the teaching of
scripture on the subject under consideration" -- an
enhancement, and further confirmation of divine rational, if
you please. And that I now attempt from both Old and New
Covenant scriptures, though it means a much, much longer
treatment.
1. Status of the Sabbath Under New
covenant Law.
In Galatians 4:10-11, the apostle Paul, when writing
to Gentile Christians who were being influenced by Judaizing
teachers to be circumcised and keep the Old Covenant law of
Moses in order to be
saved (see Acts 15:1-5), said: "Ye observe days [which would include
sabbath days], and months, and seasons, and years. I am afraid
of you, lest by any means I have bestowed labor upon you in
vain." And, in regard to circumcision, which had been required
under the Old Covenant, he said: "…if ye receive circumcision,
Christ will profit you nothing. Yes, I testify again to every
man that receiveth circumcision, that he is a debtor to do the
whole law. Ye are severed from Christ, ye who would be
justified by the
law. Ye are fallen from grace. … For in Christ Jesus
neither circumcision availeth anything, nor uncircumcision; but
faith working through love" (Galatians 5:2-6).
The principle seen in the foregoing is this: Under
Christ "circumcision" is not commanded, neither is it forbidden
if not done to
obey Old Covenant law to be saved. But if it is done
because
required under Old covenant law, and to be justified or saved,
that obligates
us to keep all
that law, yet severs us from Christ and
therefore from the grace of God through Christ, without which
we cannot be saved. That principle. Applying to any command of
the Old covenant not incorporated into New Covenant law,
INCLUDES THE "SABBATH" COMMAND, ALREADY NOTED IN Colossians
2:16-17.
And, since in that passage the "sabbath" is listed among
items that "are a shadow of things to come" –
"the law having a shadow of the good things to come" (Hebrews
10:1) – that is, to come through Christ, who is mediator of the
New Covenant – that makes it important to examine the sabbath
more fully under both Old and New Covenants, for a still
broader perspective and clearer perception of it.
2. The Sabbath in the Old Covenant
scriptures: Genesis to Malachi.
a. First
Mentioned (Genesis 2:1-3): "And the heavens and the
earth were finished, and all the host of them [in the six days
of Genesis 1]. 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 hollowed it; because that in it he had rested from all his
work which God had created and made."
The Hebrew verb here translated "rest" is shabath,
meaning to cease, or rest. And the seventh day, which marked
the cessation of God’s work of creation, came to be referred to
as the "sabbath" (shabbath) or "sabbath day." It marked
the end of the first week of the earth’s existence, and the
beginning of a weekly succession of seventh-days, later spoken
of by God as "my sabbaths" (Exodus 31:13; Leviticus 19:3,30;
26:2).
b. Second
Mention (Exodus 16): Israel, recently delivered from
Egyptian bondage and was in the early stages of its long trek
to the promised land of Canaan, had been led into the
wilderness of Sin, not far distance from Mt. Sinai, where they
would be encamped for a year and receive the Old Covenant law,
with its famous Ten Commandments, which included the
sabbath
legislation with which we are now concerned.
Food had given out in the wilderness of Sin, and the people
murmured. "then said Jehovah unto Moses, Behold I will rain
bread down from heaven for you; and the people shall go out and
gather a day’s portion every day, that I may prove them,
whether they will walk in my law, or not. And it shall come to
pass on the sixth day, that they shall prepare that which they
shall bring in, and it shall be twice as much as they gather
daily" (16:4-5).
And on the first sixth day, Moses
explained to the people as follows: "This is that which Jehovah
hath spoken, Tomorrow is a solemn rest, a holy
sabbath unto
Jehovah: Bake [today] that which ye will bake, and boil that
which ye shall boil; and all that remaineth over lay up for you
to be kept until the morning" (16:23). And when morning came
Moses further said: "Eat that today; for today is a
sabbath unto
Jehovah: today 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" (vs.25-26).
Some of the people went out anyhow on the sabbath day to
gather, but found none. "And Jehovah said unto Moses [to be
delivered to the people], How long refuse ye to keep my
commandments an my laws? For that Jehovah hath given you the
sabbath,
therefore he giveth you the sixth day the bread for 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"
(vs.28-39).
That was a prelude to, and a conditioning for, the sabbath
command as an especially significant part of the covenant
between God and Israel, soon to be made at Sinai.
c. Third
Mentioned (Exodus 20); On the third day after Israel had
arrived in the wilderness of Sinai, God awesomely spoke from
the summit of Mount Sinai the Ten Commandments that he later
wrote on two tables of stone an delivered to Moses. He began by
saying, "I am Jehovah thy God. who brought you out of the land
of Egypt, and out of the house of bondage" (v.2). The first
command was to have no other gods before (or besides) him. And
the fourth was: "
remember the sabbath day, to keep it
holy. Six days shalt thou labor, and do all thy work; but the
seventh day is a sabbath unto Jehovah thy
God: in it thou shalt not do any work, thou, nor thy daughter,
thy man-servant, nor thy cattle, nor thy stranger that is
within thy gates: for in six days Jehovah made heaven and
earth, the sea, and all that in them is, and rested the seventh day, and
hallowed it"
(vs.8-11).
d. Further
Explanatory Scriptures – that emphasize the tremendous
significance and importance of the seventh-day sabbath for
Israel:
Exodus
31:12-17: "Verily ye shall keep my sabbaths: for it is a
sign between me and you throughout your generations; that ye
may know that I am Jehovah who sanctified you. …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 throughout their generations for ever: for in six
days Jehovah made heaven and earth, and on the seventh day he
rested and was refreshed.
NOTE: The plural, "sabbaths," refers simply to the
seventh-day sabbath in its weekly recurrences (each week having
a sabbath ) – hence, "Verily ye shall keep my sabbaths: for it is a sign between me and
you throughout your generations."
Deuteronomy
4:7-8: "For what great nation is there, that hath a god
so nigh unto them, as Jehovah our God is whenever we call upon
him? And what great nation is there that hath statutes and ordinances so
righteous as all this law, which I set before you this
day?" This Moses said in his farewell address to Israel forty
years after giving of the law initially at Sinai, which he was
now repeating just before his death and their then entering
Canaan under the leadership of Joshua.
Deuteronomy
5:12-15: When Moses had repeated the sabbath commandment
of Exodus 20:8-11, requiring rest from labor on the sabbath day
even for their "man-servant" and "maid-servant," he added: "And
thou shalt remember that thou wast a servant in the land of
Egypt, and Jehovah thy God brought thee out thence by a mighty
hand and outstretched arm: therefore Jehovah thy God
commandeth thee to keep the sabbath day" (v.15).
Ezekiel 20:
Centuries later, when elders of Israel had come to the prophet
Ezekiel to enquire of Jehovah through him, Jehovah had him to
remind them twice of the fact stated above in Exodus 31:12-17,
as follows: (a) "Moreover also I gave them my sabbaths, to be a
sign between me and them, that they might know that I am
Jehovah that sanctifieth them" (v.12); and (b) "my sabbaths …
shall be a sign between me and you, that ye may know that I am
Jehovah your God" (v.20).
Nehemiah
9:12-15: About another century and half later, after the
return of Israel from Babylonian captivity, when in a general
assembly in Jerusalem a lone prayer of thanksgiving was
addressed to God in which general history of his dealings with
Israel were recounted from the call of their ancestor Abraham
to the then present time, among other things it was said:
"Thou camest down also upon Sinai, and spakest with them
from heaven, and gavest them right ordinances and true laws,
good statutes and commandments, and madest known to them thy holy
sabbath, them commandments, and statutes, and a law, by
Moses thy servant, and
gavest them bread from heaven for their hunger, and
broughtest forth water for them out of the rock for their
thirst, and commandest them that they should go in to possess
the land which thou hadest sworn to give them."
Isaiah
66:23-24, now mentioned lastly though chronologically
about a century earlier than the text from Ezekiel, is
different from all the foregoing, being a prophetic promise to
Israel of a time when "all flesh" (all nations) will worship
Israel’s God "from sabbath to sabbath," as follows:
"For as the new heavens and the new earth, which I will
make, shall remain
before me, saith Jehovah, so shall your seed and your
name remain.
And it shall come to pass, that from one new moon to another,
and from one sabbath
to another, shall all flesh [Gentiles as well
as Israelites] come to worship before me, saith Jehovah."
By way of summary of the foregoing we have the
following:
(1) God gave his sabbaths to fleshly Israel as a sign
between him and them of the covenant made with them at Sinai as
his specially chosen people (Exodus 31: 12-17; Ezekiel
2012,20), setting them apart from all others. There is
no record of
human observance of the seventh day of the week as a day of
solemn rest unto Jehovah prior to its being given to Israel as
such – a period of no less than 2500 years of human history –
not before the flood, by Adam, Abel, Seth, Enoch, Noah, or any
other – and not after the flood, by Abraham. Isaac Jacob, or
any other person or people.
However, the word "week" (Heb. shabua, a seven)
occurs in Genesis 29:27-28, reporting languages used by Laban
in conversation with Jacob more than 250 years before the
giving of Jehovah’s "sabbath" to Israel at Sinai. So, no doubt
the seven-day cycle was derived from the six days of creation
plus the day of God’s rest from creation on the seventh day –
yet without any record of the seventh’s day being enjoined upon
man as a rest unto Jehovah, until given to Israel as a sign of the covenant
between him and them as his then special chosen people, as
stated above.
(2) No other great nation had such a god or covenant
as Israel’s God and covenant, and, by implication, no sabbath to keep
(Deuteronomy 4:7-8;5:12-15). By way of analogy, it was as when
a husband gives his wife a wedding ring as a sign of the
covenant of marriage between him and her, and them alone,
setting her apart from all others. And God himself likened it
unto such a covenant, saying: "which my covenant they brake,
although I was a husband unto them"
(Jeremiah 31:32).
Moreover, the seventh-day sabbath was especially appropriate
as such a sign between God and Israel of the covenant they
entered into at Sinai. For his sabbath signified the end of all
the work he had done during the six days of creation, and
memorialized it (Genesis 2:1-3). And giving his sabbaths to
Israel likewise symbolized and memorialized his ending their
servitude in Egypt, per Deuteronomy 5:15. This symbolized the
fact that the God of creation was now Israel’s God, and they
were to have no other – just as no other nation shared such in
history, or the sabbath to keep as a solemn rest to
Jehovah.
(3) Making known to Israel his "holy sabbath" was one of the
events clustering around and upon God’s coming down "upon mount
Sinai" and speaking to them from heaven (Nehemiah 9:13-15). And
their previous ignorance of it is evidenced by the conduct of
some of them when its observance was preliminarily enjoined in
the wilderness of Sin in connection with god’s beginning to
feed them with manna (Exodus 16).
(4) The reference in (2) above to Israel’s breaking
the marriage covenant between Jehovah and them, included also
their "profaning" the sabbath day, the sign of the covenant
between them and him, by not keeping it holy, as a day of rest
unto Jehovah. The first mention of such profaning is found in
Numbers 15:32-36. But further references are too numerous to
recite here.
(5) Lastly, the prophetic promise in Isaiah
66:22-23 to Israel involving sabbatism on the new earth he would make,
does not refer to sabbath keeping on this present earth under
the New
covenant of which Christ is the mediator, superseding the
Old Covenant of which Moses was mediator, but to the
ultimate
sabbatism for the redeemed of all nations in the world
yet to come.
While said promise was couched in language of the then present
sabbatism under the Old Covenant (as coming to worship him
"from one sabbath to another," and "from one new moon to
another"), it had to be figuratively used though nonetheless
expressive of the perpetual sabbatism.
For, as the apostle John saw in his vision on Patmos, of the
"new earth," with its "holy city, new Jerusalem" (Revelation
21:1 -22:5), "the city hath no need of the sun, neither of the
moon to shine upon it: for the glory of God did lighten it, And
the light thereof is the Lamb" (21:23); "and the gates thereof
shall in no wise be shut by day (for there shall be no night
there)" (v.25); "and there shall be night no more; and they
need no light of lamp, neither light of sun; for the Lord God
shall give them light" (22:5).
Moreover, the foregoing three verses are followed by a final
verse reading as follows, which, being simultaneous in time,
likewise has to be figurative: "And they shall go forth, and
look upon the dead bodies of the men that have transgressed
against me: for their
worm shall not die, neither shall their fire be
quenched; and they shall be an abhorring unto all flesh"
(Isaiah 66:24).
The underscored phrases [for their worm shall not die,
neither shall their fire be quenched] were later employed by
Jesus, as recorded in the New Covenant scripture of Mark
9:43-48, as applying to the "worm" and "fire" of "hell"
(Gehenna). The latter was literally the Valley of Hinnom, which
had come to be used as the city dump on the outskirts of
earthly Jerusalem, not only of garbage but also for unburied
carcasses, "where worms gnawed and fires burned" (as expressed
in A. T. Robertson’s Word Pictures in the New
Testament). But it was employed by our Lord figuratively
of "the eternal fire which was prepared for the devil and his
angel’s" (Matthew 25:41), -- called "the lake of fire" in
Revelation20:14-15 – where the unrighteous "shall go away unto
eternal punishment" (v.26), from the universal judgment when
Jesus comes again (Matthew 25:31-46), which is to follow the
universal resurrection of the dead and the fleeing away of the
present earth and heaven (evidently its atmospheric heaven and
possibly the siderial heavens, but not the abode of God)
(Revelation 20:11-15). Surely, however, the lake of eternal
fire will not be on the outskirts of, or accessible to the
sights of the redeemed inhabitants of, the "holy city. New
Jerusalem" (Revelation 21:1 - 22:5).
For such reasons, the passage of Isaiah 66:23-24 regarding
the sabbath in the "new earth" which Jehovah would yet "make."
Seems to be appropriately characterized in Elliott’s Commentary on the Whole
Bible, as follows:
"It lies in the nature of the case that the words never have
received, and never can receive, a literal fulfillment. The
true realization is found in the new Jerusalem of Rev.21:22-27.
of the perpetual sabbatism of Heb.4:9, and even that glorious
vision is but a symbol of spiritual realities."
It has been aptly said that the Old Testament is the New
Testament concealed, and the New is the Old revealed. So we now
return primarily to the New for the things foreshadowed by the
Old.Cecil N.
Wright
Go To Top Of The Page
|