Fulfillment. The idea of fulfillment traces back to the OT, where it conveys the end of a period of time during which something was expected, such as the completion of a pregnancy when a child is born (Gen 25:24) or the culmination of a contractual obligation when a wife is given (Gen 29:21). Fulfillment also marks the terminus of one’s life with the expectation of rest (2 Sam 7:12). The long anticipated ‘rest’ of death brings a far greater satisfaction than the days of toil and sweat (Lk 23:43; Phil 1:23). Finally, fulfillment is used to describe the coming to pass of God’s promises and making full His predictive word, such as the completion of the Temple by Solomon (1 Ki 8:20) or the return of the Jews to Jerusalem after the completion of their punishment (2 Chr 36:21; Ez 1:1). A promise or prophecy from God plants the seed of expectancy and hope; and those of faith will witness the realization of it in history, whether dead or alive (Lk 24:25-27; Jn 8:56; Heb 11:13-16).
The language of fulfillment is present even at the completion of the creation week. “Thus the heavens and the earth, and all the host of them, were finished” (Gen 2:1).[i] God’s will in creating all that He created was fulfilled.[ii] As Jeremiah stated, “The Lord has done what He purposed; He has fulfilled His word Which He commanded in days of old” (Lam 2:17). Immediately after the fall of Adam, God’s promise of the Seed of a woman who will defeat the serpent initiates the hopes and expectations that the curse will be undone and peace will be restored. Because God is true to His word we can expect that He will surely accomplish what He has designed. And the final prophets to Israel assured them that the hopes of old were soon to be accomplished through the “Desire of all Nations”, the “Lowly King” and the “Sun of Righteousness” (Hag 2:7; Zech 9:10; Mal 4:1-6). At the close of the OT, the Jews were still awaiting the fulfillment of God’s promise of the Messiah and the new covenant (Jer 31:31). “The new covenant in Christ, then, is far better because it fulfills the promises made in Jeremiah…”[iii]
Even though the first century Gospels and Epistles present Jesus as the fulfillment of OT Scriptures, the messianic expectations of the Jews was anything but a consensus. That being said, “Significant numbers of Jews… embraced hopes that God would ultimately intervene to judge, redeem, and rule the world… through some kind of eschatological agent, a messiah.”[iv] General beliefs appear to center on three characteristics: 1) the ideal ruler would be related to the house of David, 2) enemies of Israel would be defeated with the resurgence of nationalistic Israel, and 3) the kingdom of God would encompass the earth in a period of peace and prosperity. Edersheim affirms “that the main postulates of the New Testament concerning the Messiah are fully supported by rabbinic statements.”[v] He compiled a list of 456 verses and 558 commentary references to those verses outlining the wealth of Jewish thought regarding the forthcoming Messiah. Referring to the expectation of a superhuman Messiah, Edersheim concluded that the teachings within the synagogue were ultimately the door for Jewish believers to accept the divine nature of Jesus Christ. “And once that point reached, the mind, looking back through the teaching of the Synagogue, would, with increasing clearness, perceive that, however ill-understood in the past, this had been all along the sum of the whole Old Testament.”[vi]
In the NT, fulfillment is immediately and profoundly attributed to the first advent of Jesus Christ (Matt 1:22; Mk 1:15; Lk 1:1). “One does not have to read far in the New Testament Scriptures to discover the language of fulfillment.”[vii] The OT Scriptures that spoke of Him through prophecy and type, gave the Jewish people reason to expect that God would do what He had purposed through the chosen seed of Adam (Gen 3:15). “The word fulfill includes more than confirmation, since, when taken together with the total context, it implies that a later event brings to realization something that was anticipated or foreshadowed in earlier Scripture.”[viii] From the Greek πληρόω (plerōo)—which commonly means to fill up to the brim (Matt 13:48), to make complete (Acts 19:21), or to execute the duties of an office (Acts 12:25)—“fulfill” is used in the Gospels to declare the fulfillment of OT prophecies by Jesus of Nazareth in His incarnation and birth (Matt 1:22; Jn 5:39; Act 18:28), His escape to and return from Egypt (Matt 2:13-18), His baptism by John (Matt 3:15), His healing ministry (Matt 8:17), His teaching ministry (Matt 13:10-17, 35), the events of his death (Matt 26:52-56; 27:9, 35; Jn 19:24, 28, 36; Acts 3:18; 3:29), resurrection (Acts 13:33; Rom 1:1-4; 1 Cor 15:3-4), and ascension (Eph 4:8-10).
Jesus claimed to fulfill “all righteousness” through the baptism of John (Matt 3:15). “His identification with them [sinful Israelites] here anticipates His complete identification with sinners when He bears their sins on the cross.”[ix] At the beginning of His ministry, He asserted the present fulfillment of Isaiah’s prophetic word (Isa 61:1-3): “Today, this Scripture is fulfilled in your hearing” (Lk 4:21). “Jesus’ table fellowship with the outcasts was not accidental . . . He did so precisely because he consciously sought to fulfill such Old Testament prophecies as Isaiah 61:1-2.”[x] Additionally, Jesus claimed that He is the one who will completely fulfill the expectations of the law and the prophets (Matt 5:17). “Jesus does not conceive of his life and ministry in terms of opposition to the Old Testament, but in terms of bringing to fruition that toward which it points.”[xi] Lastly, prior to His ascension, Jesus reiterated that “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me” (Lk 24:44). To see Jesus is to see the fulfillment of every expectation of God’s good will toward His creation in what He has done and will do.
By the outset of His ministry, the expectations of Scripture were already fulfilled, were being fulfilled, and would continue to be fulfilled in His person, His life, His teachings, and His return in glory. He completely fills up to full measure and brings to complete realization all that was written before in the histories, poetry, prophecies, and laws of Israel. “[Jesus] borrows freely from various OT passages to prove that expectations found throughout the OT are fulfilled in his work.”[xii]
Matthew systematically presents Jesus as fulfilling the expectations of Scripture with direct and indirect prophetic utterances, historical references, correspondences and symbolism. Consequently, fulfillment must be the principal consideration in our analysis of the NT use of OT Scriptures, and it is best understood taking place in two phases. 1) Since the NT describes fulfillment taking place throughout Christ’s first advent, we must acknowledge the progressive unfolding of it in the context of Judaism under the law. “Jesus simply used an illustration [of sacrifices at the temple] that spoke to his contemporaries since he ministered in the period in which the Mosaic law was still in force.”[xiii] Jesus did not come to surgically alter the body of legal duties contained in the Mosaic covenant for the sake of bringing in Gentiles. His mission was more profound and far-reaching than that, in that He presented himself to Israel as the ultimate interpreter and actual substance of the Holy Scriptures. 2) Following His ascension, there is a transitional understanding of fulfillment in the context of the church which anticipates His second advent. “Jesus’ authoritative teaching anticipates the change, which does not actually come until the Resurrection.”[xiv] Thus, the consequences of fulfillment for the church are mapped out primarily by Paul who begins his epistles with truths about the person of Jesus Christ and ends them with a practical ethos for the church. Hence, the idea that specific laws are abrogated is a practical consequence of understanding the fulfillment of the law and the prophets by Jesus of Nazareth. “We clearly have an instance [in Mark’s gospel about unclean foods], then, in which the newness introduced by Jesus leads to the abolition of laws found in the Old Testament.”[xv] See Abrogation.
Furthermore, fulfillment of our redemption is described as an “all ready-not yet” state. From the Reformed perspective, the first advent of Christ marks the “inauguration” of fulfillment. “The times in which we now live are the times of fulfilment, the times which mark out the beginning of the end of history, the times in which Christ has begun to establish and ultimately will fully usher in the glorious future of promise.”[xvi] As we live in the times awaiting the final consummation, the implications of the fulfillment of Mosaic laws continues to be the subject of discussion in eschatology and ethics. One such line of thinking with respect to the Sabbath is the claim that the Sabbath principle of resting one day in seven is still obligatory until the final state of rest is attained. These Sabbatarians acknowledge that the Sabbath is a fulfilled type, but it is only fulfilled in an inaugurated state. “While the present order of creation continues, and until the eschatological tension is finally resolved, the creation ordinance of the sabbath rest remains in effect.”[xvii]This tenet is pure nonsense, because several Mosaic laws typified the complete state of redemptive rest that will not be bodily realized until the consummation of all things; and these laws are no longer considered obligatory for the church. The Year of Jubilee—an intensification of the Sabbatic Year and the Sabbath itself—is a prime example of a fulfilled typical law in an already-not yet state. Fairbairn, the father of typology, acknowledges this eschatological tension with the Year of Jubilee. “A presage and earnest of its complete fulfillment was given in the work of Christ, when at the very outset He declared that He was anointed to preach good tidings to the poor…”[xviii] While all the conditions continue to exist that made the Jubilee a thing Israel should hope for, Fairbairn proposes no continuing obligation to this law. Regarding the Sabbatic Year, he states that the “graces of a pious, charitable, and beneficent life—these things conveyed to the Israelites, and they convey still to the Church of God,” yet he affirms that the outward ordinance has ceased.”[xix] Somehow, Christ’s fulfillment of these laws, by providing redemptive rest through His blood on the cross, invalidated the greatest legal visions of eschatological rest, peace, and charity, but it did nothing to the weekly Sabbath. The inconsistency is befuddling.
The risen Lord Jesus said He came to fulfill all things (Lk 24:44). “For the substance of those things which the ceremonies anciently prefigured is now presented before our eyes in Christ, inasmuch as he contains in himself everything that they marked out as future.”[xx]
[i] TDNT, πληρόω; “To complete… it means to finish” p.297
[ii] TDNT, πληρόω; “God fulfills His Word by fully actualising it” p.295
[iii] Grudem, Wayne. Systematic Theology, p. 521.
[iv] Pomykala, Kenneth E. “Messianism” in The Eerdmans Dictionary of Early Judaism, p. 939. [v] Edersheim, Alfred, The Life and Times of Jesus the Messiah, p. 116.
[vi] Edersheim, Alfred, The Life and Times of Jesus the Messiah, p. 126.
[vii] Venema, Cornelius P. The Promise of the Future. Carlisle, PA: Banner of Truth Trust, 2000, p. 25.
[viii] Poythress, Vern S. The Shadow of Christ in the Law of Moses, p. 365.
[ix] Poythress, Vern S. The Shadow of Christ in the Law of Moses, p. 253.
[x] Stein, Robert H. Jesus the Messiah, p. 127.
[xi] Carson, D. A. The Sermon on the Mount: An Evangelical Exposition of Matthew 5-7 (Grand Rapids, Baker, 1978), p. 37.
[xii] Goppelt, Leonhard. Typos, p. 69.
[xiii] Schreiner, Thomas R. 40 Questions about Chistians and Biblical Law, p. 162.
[xiv] Carson, D. A. “Jesus and the Sabbath in the Four Gospels” in From Sabbath to Lord’s Day, D. A. Carson, ed., p. 79.
[xv] Schreiner, Thomas R. 40 Questions about Chistians and Biblical Law, p. 162.
[xvi] Venema, Cornelius P. The Promise of the Future. Carlisle, PA: Banner of Truth Trust, 2000, p. 27.
[xvii] Chamblin, Knox. “The Law of Moses and the Law of Christ” in Continuity and Discontinuity, p. 196. This is repeated by G. K. Beale in A New Testament Biblical Theology, p. 798.
[xviii] Fairbairn, Patrick. Typology of Scripture, p. 404.
[xix] Fairbairn, Patrick. Typology of Scripture, p. 403.
[xx] Calvin, Commentaries, Vol 21, Col 2:16, p. 192.
This last part of my review of the book “Continuity and Discontinuity” will compare the sabbatology of Covenantalism and Dispensationalism. The name assigned to each system establishes the primacy of that defining term, that is, whether one believes that covenants or dispensations (as defined by them) best describe the organization and history of God’s kingdom work among men. In this regard, I place myself within Covenantal Theology, but I do not grant as a consequence the idea that the Sabbath is a moral law. The following graph illustrates the logical sequences generally advanced by Covenantal and Dispensational theologians with respect to the fourth commandment.
While these systems present a hierarchy of beliefs, it eventually becomes obvious that ancillary beliefs do not necessarily follow as logical consequences. Given the statement that the Ten Commandments are all moral laws, as advocates of this viewpoint work out the implications of it, they are quite varied in their theological analysis and practical application of a moral Sabbath commandment. While this would be an intriguing matter for study by itself, I will restrict myself to the particular nuances that Chamblin sets forth as representative of Covenantal theology.
Sabbatology. Law is designed to affect the behavior of people within a system, often carrying penalties for non-compliance (Rom 3:19). So, in one sense, law controls us. After all, we do need to be told what to do or not do (or to have confirmed what we already know internally to be right or wrong). And if a certain law delineates behavior in specific ways, then its effect on the group leads to uniformitarianism. There is nothing inherently wrong with sameness; and the church is expected to maintain a certain unity of thought and practice (1 Cor 1:10; 2 Th 3:6). While the opposite of a system of laws is antinomianism, there are no serious Christians who are truly law-less (Matt 7:23; 1 Cor 9:21). While laws do pronounce the guilt of law-breakers, one can be a sinner without subscribing or submitting to the [Mosaic] law (Rom 2:12).
The church is expected to learn from Israel, but the church is not Israel (after the flesh). The church has more liberty in the Spirit than Israel had under the [Mosaic] law. Some [Mosaic] laws are simply null for the church, while others continue as “righteous requirements of the law” (Rom 2:25-29). Paul sees a distinction within the [Mosaic] law between laws like circumcision and laws against stealing, adultery, and idolatry. Because of the change in covenants, there is a new terminology, a new relationship with the [Mosaic] law, new ideas about motivation for obedience, and new concepts when dealing with ongoing sin (non-compliance to the law of God). Holding these views in balance is not an easy task. The presence of divergent views evidences the effect of attributing more weight to some ideas than others. The differences between Covenant Theology and Dispensationalism with regard to the law, the Ten Commandments, and the Sabbath, can be summarized as follows:
- Emphasize the unity of the
covenants of God in general and the similarity of the Mosaic and new covenants
- All laws of the Mosaic covenant are moral in some respect
- Emphasize the necessity of
the law to direct the life of the church, just as it did for Israel
- The church will use the law to convict sinners (evangelical), to restrain evil (civil), and to guide one’s life (personal sanctification)
- Believe that the Ten
Commandments transcend the covenant with Israel, and are universally obligatory
- The commandments epitomize those laws given to Adam and the world
- The law teaches us everything we need to know
- Don’t disobey because you will be punished
- The Sabbath is a moral
- Adam must have known it
- It is in the Ten Commandments
- It was Important for Israel to observe
- The church observes it on Sunday
- Emphasize the obvious NT contrasts
between the Mosaic and new covenants
- The law characterizes the [Mosaic] covenant; grace and truth epitomize the new covenant in Christ
- Emphasize the liberty of
the Christian guided by the Holy Spirit
- Obedience is less of a legal matter, and more about “fruit” resulting from love, edification, and Christ’s teachings
- Believe that the Ten
Commandments are the signature document that summarizes the covenant with
- The commandments are understood through the lens of fulfillment
- We know a lot from the law, but not everything
- Don’t disobey because you are taking advantage of God’s grace
- The Sabbath is a ceremonial
- It was not practiced by anyone prior to the liberation of Israel
- It is in the Ten Commandments to foreshadow the redemption of Christ
- The reality of redemptive rest is fully ours in Christ
- The church has no warrant to observe or keep Sabbath
The Sabbath is a law of the Mosaic covenant. Its importance is demonstrated by its inclusion in the covenant written in stone. And since the Mosaic law commands Sabbath-keeping, both authors (Chamblin and Moo) mention it in their articles dealing with the law.
Matt 12:1-14 relates to the fourth commandment. That mercy is a weightier matter than sacrifice (v. 7, quoting Hos 6:6a) is already evident in Exod 20:8-11 (in that the command provides respite from labor but says nothing about offering sacrifices) and confirmed in 1 Sam 21:1-6 (where David, by securing food for himself and his companions, upholds the sixth commandment). As “Lord of the Sabbath” (v. 8), Jesus abrogates existing Sabbath ceremonial (the disciples are “innocent,” v. 7, for the prohibition against harvesting ceases to apply with the dawn of the end) and underscores the primacy—and the abiding validity—of the law’s moral dimension. He quotes Hos 6:6; he declares his disciples “innocent” (for they, like David and his men, were hungry, v. 1); and he heals an affliction (vv. 9-13).
In the first paragraph, Chamblin condenses a hodgepodge of ideas into a somewhat convoluted statement to establish his conviction that there is an abiding morality to the Sabbath as it is presented in the Decalogue. It is almost disingenuous to state that Exodus 20 describes the moral aspect of the Sabbath (because it doesn’t mention sacrifices) and other texts that he picks describe the ceremonial aspects. I cannot imagine any Christian Sabbatarian relying on Exodus 20:8-11 alone to make their case for a moral Sabbath. The Westminster Confession of Faith cites thirteen other passages to elucidate the multiple obligations of Sabbath-keeping for Christians. Most advocates of a Christian Sabbath do not allow buying or selling on the Sabbath, but that supporting text is found outside the law of Moses (Neh 13:15). The death penalty for gathering sticks on the Sabbath is often cited as evidence for the primacy of the Sabbath, but that event happened before the giving of the law (Ex 15:32ff). And surely, no contemporary Christian Sabbatarian campaigns for capital punishment for working on the Sabbath (or the Lord’s Day, or any other rest-day of one’s choosing).
Chamblin’s citation of David and his men eating the holy bread totally misses the point that Jesus was making—that He has kingly authority to sidestep the lesser laws of the covenant (even though He did not break any laws). Chamblin avoids Jesus’ citation of the priests who work on the Sabbath and are guiltless, because that also demonstrates that Jesus has priestly advantages over the law, and that ultimately, Jesus and his men were not guilty of transgressing the law at all. While the text hints at what we call ceremonial law (His claim to be the Lord of the Sabbath), Jesus was not overtly overturning Sabbath ceremonials at that time as Chamblin affirms.
Matthew 11-12 comprises a distinct unit with several themes connecting the various pericopes. Yang’s in-depth analysis of Matthew 11-12 uncovers two central themes: 1) unbelief and Jesus’ invitation to believe in Him, and 2) multiple Messianic claims. Both of these clearly put our focus on who Jesus is and what He teaches. Concerning the relationship between Matt 11:28-30 and Matt 12:1-14, Yang says, “We may then conclude with some confidence that, for Matthew, understanding our text in the light of its immediately preceding pericope (11:25-30) is imperative.”[i] So Jesus was clearly teaching that He is the ultimate fulfillment of the Mosaic Sabbath laws (i.e., working for our rest), not merely scrapping the sacrifices made on that day! Yang concludes that the real issue behind the Sabbath controversies is not how to interpret Sabbath law, but for Jesus to proclaim His lordship of the Sabbath “since he has fulfilled the Sabbath by providing the eschatological rest (i.e., redemption) which is the ultimate goal of the Sabbath.”[ii]
Chamblin did not mention the text immediately preceding these two conflicts with the Pharisees in which Jesus positions Himself as the true giver of rest (Matt 11:28-30). Matthew’s gospel intentionally put the Sabbath conflicts in contrast with Jesus being the sole provider of rest. The Pharisees were intent on observing the Sabbath, and their focus on the details of correctly observing it made it difficult for them to see that Jesus would fulfill the twofold legal duty to abstain from work and to rest. In addition to reducing these conflicts to mundane matters about eating and healing, rather than Jesus’ kingly authority and His continuously functioning priesthood, Chamblin makes a confusing connection between these Sabbath conflicts and the abrogation of minor ceremonial laws attached to the moral Sabbath. He claims that the disciples were innocent by virtue of the abrogation of the ceremonial law against harvesting on the Sabbath. But Jesus is not abrogating Mosaic laws before He suffers and dies, and He is not admitting that His disciples actually disobeyed laws against “reaping.” They gleaned grain from a field, and this was absolutely permitted under the law (Lev 19:9-10). Chamblin erroneously suggests, in agreement with the Pharisees, that the disciples were “harvesting” on the Sabbath against the law of Moses. Again, Jesus testified that they were truly guiltless of any Sabbath violation. If Jesus intended to instruct them about the legality of gleaning, He could have and would have answered differently.
Of Matt 11:28, Hendrickson pronounces, “It is clear from this passage that ‘coming’ to Jesus means ‘believing’ in him.”[iii] It is also clear that rest for one’s soul is the consequence of believing in Jesus. That is the “benefit” to be had from believing in Jesus as the fulfillment of sabbatic types. This is a salvation matter that Jesus is addressing—not getting three square meals a day. One does not have to belief in Jesus to get “respite from labor,” but one does have to believe in Jesus to be born again and find rest for their soul. Again, Chamblin minimizes the proclamation of the saving power of Jesus and His divine authority—via the theme of sabbatic rest—in preference for a six-day workweek and a full stomach.
Romans 14:1-8 also speaks to the fourth commandment. The same person who “considers one day more sacred than another” (v. 5a) is a Jewish Christian who observes special days (including the Sabbath) as prescribed in the Mosaic Law. The person who “considers every day alike” (v. 5b) is a Gentile Christian. Paul identifies such persons as “weak” and “strong” respectively (14:1-2; 15:1). Paul recognizes that the Jewish Christian keeps the day “to the Lord” (v. 6a). Yet his faith, although genuine and sincere, “is weak” (v. 1). The “strong” understand more fully than the “weak” that OT Sabbath regulations are a shadow pointing to the reality that is Christ (Col 2:16-23), and that Jesus’ inauguration of the kingdom marks the dawn of the great sabbath age to which all prior history had painted. Such insight makes it possible to “consider every day alike” (Rom 14:5). The hallowed character once reserved for the Sabbath is now extended to all other days of the week. Yet the Sabbath age, though truly inaugurated, is only inaugurated. While the present order of creation continues, and until the eschatological tension is finally resolved, the creation ordinance of the Sabbath rest remains in effect. One can esteem all days alike and at the same time honor the Sabbath principle which human beings as creatures require for their well-being. As to the day, Sabbath rest must not be riveted to a particular day, as though the efficacy of the rest depended on its being observe on this day instead of that. (p. 196)
Next, Chamblin believes Romans 14:1-8 is relevant to the Sabbath in the church age. He makes the following statements of fact.
- The faith of the Hebrew-Christian is weak if he observes Jewish holy days, including the Sabbath
- The faith of the Gentile-Christian is strong if he considers every day alike
- If he understands that Christ is the reality to which Sabbath regulations pointed
- Jesus’ kingdom inaugurates the great Sabbath age
- The hallowed nature of the Sabbath is placed on every day, yet
- The creation ordinance of the Sabbath remains in effect for all humanity
- [Because we are not experiencing the complete fulfillment of the Sabbath]
- [One day in seven remains holy]
- So now, one can consider every day alike and at the same time give esteem to the [Christian] Sabbath or Sabbath principle
- Yet the Sabbath can be observed on any day of your own choosing
In Romans 14:1-8, Paul does not use the word “holy” or “sanctified” to describe the character of any of the days in question. There are simply those who esteem, give regard to, or keep certain days and those who regard all days the same as any other (they do not esteem, give regard to, or keep certain days in the same manner as their weaker brethren). Paul has diffused the Mosaic concept that certain days are holy to the Lord, and set apart from ordinary days by the required duties or “mitzvahs” to be performed on those days. There are no holy days since the resurrection of Jesus Christ. Those Hebrew Christians who are weak in the faith have a difficult time letting go of the concept of holy days. Chamblin is correct in identifying believing Jews as those who still feel compelled to order their lives according to the calendar laws of the Mosaic covenant (including the Sabbath, he says). Paul asks the Gentile Christians to be especially understanding of their Jewish brothers and sisters, and to treat them in a loving fashion. This is because they more fully understand that the calendar laws pointed to Christ—and He is the substance of them (Col 2:16). One would think that if Christ fulfilled the Sabbath and that He presently affords rest for our soul (Heb 4:3), then we would be free from the external observation of the Sabbath. But Chamblin thinks he can weave in ideas that allow the Sabbath to continue as a holy day even though all days are now alike. Remember, he must demonstrate his thesis that the Ten Commandments are all moral laws and that Christians must continue to observe the [moral] Sabbath. This requires the introduction of new terms (the great Sabbath age) and new rules (ceremonial commands continue until they are fully realized).
The first term is the “great Sabbath age.” Obviously, this is not a biblical term, but Jews did view the future kingdom as a kind of ongoing Sabbath—not because of resting from labors pro forma, but from the expected experience of utter peace and well-being consonant with eternal life. From the other Hebrew word for rest—“menuhah”—Heschel explains that it “became a synonym for the life in the world to come, for eternal life.”[iv] The Sabbath was a foretaste or “type” of the future holy relationship between man and God—life eternal. Chamblin explains that Christ fulfilled the Sabbath as He inaugurated His kingdom, but as Chamblin continues, he cannot have a completely fulfilled type. It may be fulfilled enough that at this present time every day is alike—alike in a shared hallowedness; but at the same time, the Sabbath cannot be completely fulfilled, so we, like the Jews, must continue to observe the Sabbath by abstaining from work for 24 hours. There are nuances to this theory. The Sabbath is only partly fulfilled because Jesus only fulfilled Sabbath “regulations,” not the Sabbath “principle.” Chamblin alludes to three such regulations that are abolished: 1) offering sacrifices, 2) the prohibition against harvesting,[v] and 3) the specific day of the week on which the Sabbath occurs. And given his statement that we will ultimately abandon Sabbath-keeping when the full inauguration of the Sabbath-age comes in, we may conclude that resting one day in seven is still a type to be fulfilled. So, on the surface, it does not appear that Christ accomplished very much in terms of abrogating the Sabbath. And if Christ was consistent in fulfilling the other feast-days and new moon celebrations, then only the sacrifices on those days have been fulfilled in Christ, leaving the command to rest from labor intact on all other feast days while we await the consummation.
The second and third terms are presented as a pair by Chamblin: a “creation ordinance” and a “Sabbath principle.” Again, neither are discernibly biblical terms, but they are part of the package that underlies Chamblin’s rule that partial fulfillment necessitates the continuation of [Mosaic] laws until the full disclosure of Christ’s kingdom. This is where the confusion comes in. It is true that the Mosaic Sabbath requires rest from labor, but the Jewish Sabbath, according to Chamblin, is really a continuation of a Sabbath principle enacted from the beginning. The Mosaic Sabbath has “regulations” attached to it. It appears that Chamblin wishes to separate these regulations (that Christ can effectively annul) from the command to rest (which Christ does not annul, but He will later).
This leads to many questions. Is resting from all manner of work every seven days for a 24 hour period a moral law or a ceremonial law? What is the nature of a creation ordinance in relationship to a compelling Mosaic law that has consequences for disobedience? Is the effect of Christ’s fulfillment of moral laws the same as the effect of His fulfillment of ceremonial laws? Leaving these questions unanswered for now, let us turn to Chamblin’s casuistry. He asserts that, “The hallowed character once reserved for the Sabbath is now extended to all other days of the week.” I understand this to mean that by fulfilling the Sabbath regulation (presumably a regulation that had its origin in the Mosaic covenant) the holiness of the Sabbath is now shared among all days. I say “presumably” because Chamblin also introduces a “Sabbath principle” that pre-dates the [Mosaic] law and is therefore unaffected for the time being by Christ’s redemptive work. If this is the case, then the creational Sabbath principle should not carry the connotation of “hallowedness” in contradistinction to the Mosaic Sabbath regulation that does, otherwise Christ’s death and resurrection would be able to affect it. However, Chamblin believes Exodus 20:8-11 captures the essence of the Sabbath principle which assigns sacredness and sanctity to the seventh day of creation, the source and beginning of the moral Sabbath principle that obligates all humanity to rest one day in seven. So, if there was one day of the week that was sacred for all humanity before the giving of the law, and then the Jews were told that hallowed day was Saturday, how is it that since Christ’s death that sanctity or hallowedness is “extended to all other days of the week”? Yet at the same time, Christians are to “keep one day in seven holy unto Him as a Sabbath.”[vi] Chamblin goes on to state that this need not be “riveted to a particular day;” however, the Westminster Confession of Faith states affirmatively that “since the resurrection of Christ [the Sabbath] has been changed to the first day of the week.” His statement that “one can esteem all days alike and at the same time honor the Sabbath principle” appears nonsensical in light of the holiness that God ascribed to the Sabbath. It is not simply whether we esteem days or honor principles, but whether God has hallowed a particular day of the week as He did in the [Mosaic] law, and whether He commands us to keep it sacred by our attention to particular laws attendant to that day.
These are the benefits to believers, according to Chamblin, as the result of the fulfillment of the Sabbath by Jesus Christ—a fulfillment that is limited in scope, for sure, but…
- Allows us to harvest on the Sabbath (but not work) to avoid hunger
- Allows us to do more good on the Sabbath, like miraculous healings, (remember Jesus said the Jews already did good things like pulling a trapped animal from a pit),
- Eliminate sacrifices on the Sabbath (which only the priesthood could do anyway).
- Call any day of the week our Sabbath, because hallowedness is extended to all days of the week (even though God moved it to the first day of the week).
What I find interesting, is that Covenantalists have a strong theological background in classifying the laws of the covenant with Israel as either moral, ceremonial, or civil. It is this very framework for understanding the individual laws of the Mosaic covenant that should lead them to acknowledge the ceremonial design of the Sabbath. The Westminster Confession describes ceremonial laws as those that “pertain to worship and foreshadow Christ, His grace, actions, suffering, and the benefits to be had from believing in Him.”[vii] The question should be: Is the Sabbath a ceremonial law according to this definition? Does it pertain to worship? Does it foreshadow Christ, His grace, actions, suffering, and the benefits to be had from believing in Him? This can be answered in the affirmative at every level and at every point. If the ‘great Sabbath age’ has begun, as Chamblin states, and that ‘great Sabbath age’ represents eternal life, then do not believers in Jesus Christ presently possess and experience eternal life? “He who has the Son has life” (1 Jn 5:12). “Come unto me…and I will give your rest to your soul” (Matt 11:29). Any covenant theologian would and should answer affirmatively.
Citing Colossian 2:16, Chamblin acknowledges that “Sabbath regulations are a shadow pointing to the reality that is Christ.” Note that he associates Christ’s reality to shadowy “regulations” alone—not to the supposed Sabbath principle itself. But really, what is the Sabbath but a list of regulations? Rest on the seventh day from all manner of work; you and your family and working animals (Ex 20:10). Do not cook or make a fire, do not reap and set aside, do not buy and do not sell, and do not go out. (Ex 16:23; Neh 13:16-19). Instead, sanctify the day to the Lord as opposed to doing your own works, finding your own pleasures, and speaking your own words (Isa 58:13). Anyone who despises the Sabbath is worthy of death (Ex 31:14-15) which makes necessary the additional sacrifices on that day (Num 28:9-10). In addition, the showbread must be prepared every Sabbath (Lev 24:5-9). Is Jesus Christ the reality of these regulations or is He not? If so, in what way did the regulations foreshadow Christ, His grace, actions, suffering, and the benefits to be had? Rather than exploring this in detail, the following chart[viii] summarizes the proposed fulfillment of the seven major features of Sabbath-keeping.
•Day and Frequency
•Time to begin and end
•Perfection of Lord’s work in His own time; Lord’s work will surely be completed; Redemption as promised will be fulfilled eternally
•God’s work begins in midst of man’s darkness; Man awakens to the promised rest (enlightened to salvation, resurrected to glory)
•In Your Dwellings
•Presence of and fellowship with God in us, the personal temple; Communion with family of God
•Christ, our representative, makes the requisite propitiation before God in heaven
•The creation events and pattern are redemptive types; God’s rest was disrupted by sin, yet it was only a shadow of a future eternal glory; That rest is only provided by the work of God through the Seed
•Redemption of man implies a previous master: Sin is the bondage from which man must be redeemed
•Do no work
•Salvation not by works and not for purchase; not of yourself or the laurels of others; redemption not only for man but the whole world, and not only for Israel, but strangers to their land; the redeemed are not burdened with the guilt of their sin
• Relational rest in Jesus Christ, the sum of all rest figures; a present soulical rest in salvation by grace through faith; an expected bodily resurrection rest at the end of the ages; the death-rest of Jesus Christ which fulfilled the Sabbath
•Light no fire
•Free from the eternally severe judgment of God for our sins; made acceptable to God by Christ
•Our redemption was foreordained before the creation of the world and therefore, forever sure
•Sin-payment exacted for Adam and Eve through whom the promised Seed should come
•Heavenly bread is sufficient for the life of all the redeemed; All the redeemed are one before the face of God
•Cut Off from Israel
•Exact Death Penalty
•Living death of unregenerate souls apart from God
•Second death of the wicked (who do not obtain eternal rest)
The fourteen (2×7) laws specifically relate to the redemption provided by Jesus. In fact, they tell the gospel story from beginning to end. If the Westminster Confession means anything, then adherents should prayerfully consider its assertion that “All of these ceremonial laws are now nullified under the New Testament.”[ix] That includes the Sabbath—in its entirety.
“In practical terms, this means that the Christian must always view the whole law only under the condition of its fulfillment. No commandment, even those of the Decalogue, is binding simply because it is part of the Mosaic Law. In saying this, I am running smack up against a cherished and widely taught tradition. The singling out of the Decalogue as basic and eternal ‘moral law,’ to be distinguished from the ceremonial and civil law and thereby to be seen as an eternally valid ethical authority, has a long and respected history. Even within this tradition, however, there has been considerable discussion about that to do with the Sabbath command which, at least for the great majority of those who have advocated this approach, has not been applied or obeyed in the form in which it was first given (e.g., as requiring rest on the seventh day). A further difficulty was the question of how to determine what was ‘moral’ law and what not. But the basic difficulty, of course, is that the NT does not approach the matter this way. The whole law, every ‘jot and tittle,’ is fulfilled in Christ and can only be understood and applied in light of that fulfillment. In actual ethical practice, very little is lost. For the NT clearly takes up all the Decalogue, except the Sabbath, as part of ‘Christ’s law’ and thereby as authoritative for believers. But considerable difference in theological construct is involved, and the difference in approach is therefore not at all insignificant.” (p. 217-218)
Moo’s succinct paragraph is targeted at the very ideas presented by Chamblin. While Chamblin’s endorsement of the Sabbath is not strictly aligned with other Reformed expositors, it is nonetheless a cherished tradition involving—as Moo kindly described it—a [less than credible] “theological construct” that does not share much in common with Lutheranism, or for that matter, Evangelicals holding to dispensationalism. Moo’s approach to understanding the relationship between the two covenants includes the following points:
- The whole law must be evaluated in terms of fulfillment
- No commandment is binding
simply because it is stated in the Mosaic law
- This includes the Ten Words of the covenant
- The NT does not evaluate laws on the premise of what is moral or not
- But on the premise that every jot and tittle is fulfilled
- Yet, ethically, little change is evident
And Moo’s critique of the Sabbatarian model includes the following points:
- Those who do believe the Decalogue to contain only moral commands cannot attain consensus concerning the Sabbath command
- Those who advocate Sabbath-keeping do not keep it on the day it prescribes [he does not acknowledge some Christian sects that do]
- The theological construct of Sabbatarians prevents them from recognizing the obvious fulfillment of the Sabbath by Jesus
Beginning with the idea that the whole Mosaic law/covenant is fulfilled in Christ, Moo proposes that every Mosaic law must be examined in light of that fulfillment. This may be a tall order because not every Mosaic law is examined by the new covenant with this rationale in mind. One of the earliest writers is James, and his first citations from the Mosaic law are from Lev 19:18 and Ex 20:13-14. Carson’s assessment of James’ thinking at verse 2:8 lends credence to Moo’s construct.
What James is saying, then, might be paraphrased thus: If you really keep the royal law, the law of the dawning kingdom, the law which is according to Scripture—Scripture as it has been magnificently fulfilled in all that Christ has taught and effected, and that is rightly summarized in ‘Love your neighbor as yourself’—you are doing well. In other words, it appears that James, even while quoting Lev. 19:18, simultaneously uses a number of Gospel categories that remind us of Jesus’ own instruction on the centrality of the first and second commandment, which had substantive impact on how early Christians understood the relationship of their new covenant obligations with respect to the OT law.[x]
James seems to understand the law in the same way that any Jew would understand the law when he mentions the commandments against adultery and murder (Jas 2:11). However, James’ singling out Lev 19:18 as the “royal law” portrays the impact of Christ on his approach to the OT. This may reflect a shift from the traditional Jewish thinking that gave greater esteem to the Ten Words. James is not saying that the only commandment is to love, but neither is he saying that the Decalogue must be rigidly obeyed as a summary of God’s ethical demands. Instead, two commandments expounded by Jesus (Matt 5:21-30) demonstrate that love must come from a heart motivated by the Spirit of Christ.
This is why Moo could state that “in actual ethical practice” there is little difference between the Jew and the Christian. Moo must be thinking of the moral standards that are commonly held by Judaism and Christianity, such as respect for life (contra murder) and commitment in marriage (contra adultery). But Sabbath-keeping is an exception. Moo did not explain how the Sabbath is excepted, so his approach may seem too free and loose to those who are obliged to categories and systems, cherished traditions, and denominational standards.
Sabbatarians tend to hear only two points by Moo: Christ fulfilled the law, therefore, the Sabbath is not binding. However, unstated is Moo’s belief that the NT corpus gives no reason to conclude that the Sabbath is anything but a fulfilled ceremonial law. As important as the Sabbath was to the Jews, its fulfillment in the heart of believers rendered it useless as an external tradition.
Below are two logical streams that finish with the same conclusion: Nine of the Ten Commandments summarizing God’s covenant with Israel are consistent with the ethical norms of new covenant believers. The corollary conclusion is that not all of the Ten Commandments are moral laws.
[i] Yang, Yong-Eui. Jesus and the Sabbath in Matthew’s Gospel, p. 145.
[ii] Yang, Yong-Eui. Jesus and the Sabbath in Matthew’s Gospel, p. 302.
[iii] Hendrickson, William. New Testament Commentary, Matthew; Vol. 1, p. 503.
[iv] Heschel, Abraham. The Sabbath, p. 23.
[v] The prohibition against harvesting is a case example of work. If that specific kind of work is annulled, then the prohibition against all work is annulled.
[vi] The Westminster Confession of Faith, Chapter 21, para. 7.
[vii] The Westminster Confession of Faith, Chapter 19, para. 3.
[viii] O’Hare, Terrence D. The Sabbath Complete, Appendix Two: “Summary of Sabbath Law” (modified). The demonstration of Christ’s fulfillment of these laws is presented in Chapter 4, of The Sabbath Complete.
[ix] The Westminster Confession of Faith, Chapter 19, para. 3.
[x] Carson, D.A. “James” in Commentary on the New Testament Use of the Old Testament, ed. Beale and Carson, p. 1000.
Focusing on the Law
I already provided an overall review of this book, but purposely left out my discussion about the two entries dealing with the “continuity” or “discontinuity” of the law from the Reformed and Dispensational perspectives. I am familiar with both, but an expert of neither. The terms are associated with two systems of thought—Reformed Covenantalism and Evangelical Dispensationalism—but each camp has owned a term, such that the term (either continuity or discontinuity) comes to stand for the theological framework. However, when the terms are taken for what they ordinarily mean—continuity means something continues uninterrupted and discontinuity means something comes to an end or is changed—then both camps acknowledge a wide range of viewpoints. As such, a sound bar best illustrates the mixture and gradations that any one person holds. Yet, even this example is too over-simplified to fully express the wide range of opinions on these topics.
Knox Chamblin (1935-2012), then an instructor at Reformed Theological Seminary, presents a Reformed perspective that emphasizes “continuity” of the law. Douglas Moo, on the other hand, favors “discontinuity.” Moo was also a contributor in the book “Five Views of the Law and Gospel” (1993) and he stated that he presented a Modified Lutheran perspective. While his view of the law may be similar to the viewpoint of other dispensationalists, Lutheran theology does not support the end-times scenario proposed by Darby and Scofield.
Comparison would be a good way to decide what continues and what doesn’t. Should we count the Mosaic commands and the NT commands and enumerate the differences? Are the gospels counted as OT or NT? Are we restricted to the literal meaning of a command in the historical context or are we allowed, for modern times, to spiritualize it or to imagine some continuing moral principle? Do historical events describing the positive and negative behaviors of the people of old count as commands? Do proverbial sayings count as commands? Since the Reformed folk feel that near all ethical obligations are contained in the Ten Commandments,[i] can we assume that there are only ten OT commands to compare? Christians maintain that Mosaic laws can be divided into two or three groups. Is this viewpoint defensible? If so, how shall the details of “ceremonial” commands be counted? Does continuity or discontinuity best label a ceremonial command that is abrogated but a principle within it is followed? None of these ideas are explored and none of these questions are answered by Chamblin or Moo.
Reformed. As Chamblin recognizes, there is a Jewish way and a Christian way. But law is given to God’s people within the context of a covenant, and so there is a continuity on a fundamental level from Mosaic law to Christic law. It is not a different sort of law, if we think of the law enjoining love of God and love for fellow man; however, since the advent of Christ there is discontinuity in the law because it is “newly administered and more deeply expounded than ever before” (p. 182).[ii] The new administration is related to the threefold division of the law—rather “dimensions”—and this is discovered by the New Testament use of Mosaic law.
So begins Chamblin’s discussion of the law before Christ and after Christ. Since mankind cannot keep the law, there needs to be a means to gain forgiveness. This was provided through a system of cultic performances that were an integral part of Mosaic law. Those who believed the Scriptures as delivered by Moses, should be ready to believe Jesus. The reason for the existence of the Mosaic law was to prepare Israel “for a new, more glorious order” (187). Jesus is the object of the Mosaic law, its Lord, and its teacher. His arrival marks the end of the age of the Prophets and the Law, which He fulfills, not abolishes. As the object, He accomplished and brought to fulfillment the anticipatory figures. Scriptures move from the law to the lawgiver, which was the highest purpose of the Mosaic law. The law is not the enemy, but sin is. The law was a tool of sin and now becomes a means of grace with our new Master. Bound to Christ we are bound to His law. The NT does not abolish rules and regulations per se, only the tendencies to supplant God’s law with traditions or to become proud of one’s obedience (p. 189). The details of the law confirm the “childhood” status of the people of God, but now we can convert rules into principles. Jesus does not replace the law, but exegetes it. This brings the age of the law to an end, but not the law itself (p. 190). Jesus does not declare a new law but goes to the heart of the existing law. One rediscovers the command to love, but it is not a new law. Loving one another is new because of the revelation of Christ (p. 191). The Holy Spirit amplifies rather than replaces the witness of Moses. The very law inscribed on stone is now inscribed by the Spirit on our hearts, so we are liberated for the law (p.192). We are not forced by an external command of Mosaic law to obey, but inwardly by the Spirit to obey the heart of Mosaic commandments. Law rests on grace and law is an expression of grace.
Chamblin then continues by discussing the three “dimensions” of the law. With respect to morality, there is continuity. With respect to redemption, there is discontinuity. Obedience to the Decalogue is the same thing as obedience to moral law. In typical Reformed style, he reviews the morality of the Ten Commandments which continue into the “dawn of the great sabbath age,” but there are new mercies and new severities when it comes to divorce (p.197). With regards to the ceremonial law, there is continuity of its inseparable relationship with moral law in both testaments (p. 198). The new covenant is not de-ceremonialized, but re-ceremonialized. Baptism is the counterpart to circumcision, but better because women can do it and it’s not painful. Fasting is encouraged and protected. The temple motif is not discarded but transformed. Tithing is not overturned. The civil dimension, for Chamblin, displays continuity too, but it is a re-civilizing and transformation, because there are new graces, relationships, and obligations (but no mention of new severities).
Finally, Chamblin discusses the “emerging” hermeneutic he uses to bring clarity to his conclusions, one he advances “in a very tentative fashion.” He denies that the NT warrants the idea that moral commands continue and ceremonial/civil commands discontinue. “In some sense, the entirety of the [Mosaic] law remains in force.” At the same time, “the whole [Mosaic] law is… just as surely transformed and reshaped” (p. 200). Interestingly, he lends credence to Kaiser’s (a discontinuity man) framework for determining what particulars of Mosaic law are still relevant to believers. If we use the “ladder of abstraction” from the “level of specificity” to the “level of generality” then we can reject the two opposing axioms that Reformed and Evangelicals have asserted best answers this question.[iii] Chamblin reiterates that law for the Christian is merely a better understanding of Mosaic law, as Christ interprets it.
Analysis. Chamblin’s essay was replete with theological propositional statements. At times I concurred; other times, I was puzzled or in disagreement. It is difficult to discuss the Mosaic law in its historical context without the influence of the perspective of the new covenant. As Chamblin stated, “apart from [Christ, the law] cannot be fully understood” (188). But “the law” in the OT period meant one thing, and “law” in the NT period has a wider range of meaning because of the enactment of the NT. And the gospels hold a unique position because Jesus was living under the [Mosaic] law (Gal 4:4) while at the same time fulfilling it (Lk 1:1; 4:1).
Chamblin’s failure to carefully define “law” (besides it being a “rule of life,” p. 181) and his inconsistent use of the term “law” led to statements that were difficult to assess. He understands that law is given in the context of a covenant but he doesn’t make the connection that the law is the covenant. For example, in his final paragraph discussing the law before Christ, we read this:
“The ‘new covenant’ of Jer 31:31-34 will actually achieve the forgiveness of sins, will entail not a new law but a new and more personal administration of the old (Mosaic) law, and will accomplish, chiefly by those two means, that purpose for which the Sinaitic Covenant had been established and the Mosaic Law given—namely, the deepest mutual knowledge between Yahweh and his people.” (p. 187)
In other words,
- The old covenant did not actually provide forgiveness of sins [So far, so good, from the NT perspective]
- The old law was delivered under a less personal administration [Okay? Moses wrote down what he experienced and what God told him vis-à-vis apostles wrote down what they experienced and heard with Jesus]
- But these particulars were not the real purpose of the old covenant [Okay… Did the Jews really know what the real purpose of the law was?]
- Yet a new administration of the old covenant will provide forgiveness and a deeper relationship with God [What!? The NT is the OT administered in a new way?]
Chamblin states that a new covenant does not require a new law (“not a new law”); that forgiveness will actually be achieved by the Mosaic law under a new administration. However, Hebrews (Heb 7:12) states emphatically that the change of the priesthood (which is the end of the Aaronic priesthood) necessitates a change of the law (which is the end of the old Mosaic law). After all, which priesthood was involved in the Christian’s sin-debt settlement? There must be something wrong with Chamblin’s system if the outworking of it makes him contradict a clear passage of Scripture. Is there a new covenant with its own priesthood and law, or is it really the continuation of the old covenant with an upgraded priesthood that reinterprets the same old law? If the OT is so great, why does it have to be reinterpreted and re-administered?
If Chamblin’s statement is to be understood in the historical context, then it is true that the new covenant would bring a greater measure of obedience and forgiveness, and a deeper relationship with God. The Lord explained to Jeremiah that the reason for a new covenant is because the Mosaic covenant was already broken by the people of God. And it remains a broken law-covenant (Ps 119:126). A new covenant, under these circumstances, cannot simply be a re-instatement of the former covenant. However, if the “law” that will be imbedded in their heart and mind is the very law that they received at Sinai, then the change is very small. Along these lines, we should then expect that the new covenant will be for the same people and in the same land as Jeremiah prophesied. “New” is not a radical, essential change, but an improvement and continuation of previously established covenants that brings Israel into the millennial kingdom. As Rabbi Federow stated: “This new covenant that Gd speaks about in Jeremiah 31 is not talking about a new covenant, a new contract, and He does not mean a new set of laws, a new Torah, a new scripture. It means the covenant between Gd and the Jews and the laws of that covenant are eternal.”[iv] Now that sounds like “continuity.” But as the New Testament understands this passage, the institution of the “new covenant” stamps the [Mosaic covenant] obsolete (Heb 8:13). That sounds like “discontinuity.”
Despite Chamblin’s acknowledgment that the [Mosaic] law is unable to provide redemption, he emphasizes continuity to such an extent that the covenants are nearly equalized. Referring to John 1:17 (law from Moses), Chamblin says the [Mosaic] law is as much about grace and truth as is Jesus, and to see Jesus is to see Yahweh as He revealed Himself at Sinai (p. 188). So much for more a more personal administration. He struggles to avoid admitting any shortcoming or “disparagement” [to reduce in esteem or rank] of Mosaic law. However, Calvin, commenting on this verse, sees this as an antithesis between the old and new testaments. “[John] reminds [the Jews] that what [Moses] brought was exceedingly small, when compared to the grace of Christ. It would otherwise have been a great hindrance that they expected to receive from the Law what we can only obtain through Christ.”[v] When it comes to grace and truth, you’ll find it in spades with Jesus, the testator of the new covenant.
The discontinuity viewpoint is presented by Douglas Moo, who acknowledges the complexity involved in presenting an answer to the question regarding the relationship of the law to both testaments. He decides to give an overview of his opinion that the NT leans more toward a discontinuous attitude toward Mosaic law, while focusing on the likely meanings of Matt 5:17, Rom 10:4; and Gal 6:2 (p. 204).
Beginning with Jesus’ statement that He has not come to “abolish” the law but to “fulfill” it, Moo examines the idea that Jesus merely means to establish or uphold the law, but finds it inadequate a position in view of the contextual contrasts in Jesus’ sermon. While some of Jesus’ teachings are directed against perverse Jewish traditions, most of His demands “go considerably beyond any fair exegesis of … of the actual texts he quotes; nor do most of his demands find support anywhere in the OT” (p. 205). Jesus positions Himself as a new authority. Moo prefers to think that “fulfil” [Gk. πληρόω] means “deepen” or “extend,” and not simply to bring to pass an OT prophecy, nor to validate the law as a code of conduct. “The continuity of the law with Jesus’ teaching is thereby clearly stressed, but it is a continuity on the plane of a salvation-historical scheme of ‘anticipation-realization’.” While the law is to be taught, it must be interpreted and applied in light of its fulfillment in Jesus Christ. Paul’s view of the law sometimes resembles what Jesus taught.
Paul taught that Christ is the “end” or “goal” [Gk. τἐλος] of the law for righteousness. Moo asserts that neither word is adequate in itself as we understand them in our language. But it is clear that “end” does not mean the law ceases to function in all regards. The law pointed to Christ; it was a key element in God’s redemptive plan, but not the ultimate provider of righteousness. (p. 207). Paul introduces a new term—the law of Christ—now that Christ has come fulfilling that for which the law was designed (Gal 6:2). Again, Moo reviews a variety of interpretations of this phrase. To assist the reader in understanding this phrase, he elects to review two other concepts: 1) how love is the fulfillment of the law (Gal 5:14), and 2) how Christians are no longer under the law (Gal 5:18).
The quandary throughout the church age is how a Christian is “free from the law” and at the same time expected to be obedient to God’s moral standard. Clearly, to the Jewish mind, if a Christian is free from the law of circumcision, then he is at the same time a law-breaker. Paul’s answer is not so complex as to enumerate which laws from Moses are legitimate and which are not, but to provide a more basic grid to evaluate moral choices in relation to Christ’s demonstration and advocacy of love. Love may thus summarize the law, but acting in love fulfills the law (p. 209). The Christian’s attitude toward the law is elevated through the Spirit, for in one sense the law has already been fulfilled in us, so as we continue to act out of love, we continue to fulfill the law’s purpose (p. 210). This can be done even when excluding such a commandment as circumcision.
Paul also asserted that believers are not under the law. Moo clarifies that the phrase cannot be taken to mean “the law as perverted by men into a means of salvation” (p. 210). Better, it means that Christians are “not being directly subjected to the ordinances of the law of Moses (p. 212). Moo continues to describe the law as a pedagogue and its relationship to the Gentiles. The law was not only culturally specific, it was temporally confined. Moo examines all occurrences of “under law” and sees a consistent contrast with the Christian’s lifestyle, but at the same time cautions against the tendency to totally separate oneself from the law. While the NT stresses discontinuity of the law, the Christian is nevertheless bound to God’s law or the law of Christ. “No commandment, even those of the Decalogue, is binding simply because it is part of the Mosaic Law” (p. 217). Moo concludes with saying, “any approach that substitutes external commands for the Spirit as the basic norm for Christian living runs into serious difficulties with Paul” (p. 218).
Analysis. Moo’s presentation was certainly coherent, moderate, and discursive; and I found myself more in agreement with his understanding of the law. He focused on a handful of verses that are crucial to this topic, and was true to his stated goal to suggest general ideas that give shape to the puzzle as he sees it. I noticed that he did not discuss God’s law prior to the Mosaic covenant or even the concept of moral law (there were a few “brushstrokes”), and he did not delve into the NT teaching that Jesus is the substance of various OT laws or the necessary classification of Mosaic laws. It was as if he intended to explain the apostolic position at their point in time as they promoted the concepts of walking in the Spirit, the virtue of love, and the example of Christ. This is all before the church tried to explain this position with a breakdown of moral, ceremonial, and civil commands.
The Jews moved from one form of slavery to another (2 Cor 3:9). They could not experience the full measure of freedom in their deliverance until the fullness of times arrived. “Their rest was a memorial of the Lord’s sinless seventh-day rest and a token of the future eternal rest; it was a reminder that their inward state of sinfulness must be despised as a slave despised his mistreatment and that they must call out to God for redemption from their sins as a slave would call out for redemption from slavery.”[vi] This, I believe, is what Paul meant by calling the law a pedagogue-someone to provide instruction for the greater matters of adulthood. Once maturity is attained, there is no longer a need for such an authority figure.
[i] i.e., “Directions for handling [lawsuits] are found in the Decalogue…” (p. 199)
[ii] So discontinuity relates to “newness.”
[iii] Reformed: “Every law in the OT continues unless specifically abrogated” (but Chamblin does not believe in abrogation). Evangelical: “Only those laws repeated in the NT are valid” and it’s corollary: “Free to do anything that is not specifically prohibited by the NT.” I questioned these two axioms myself in The Sabbath Complete: “Unfortunately, the regulative principle has been turned around to produce the very thing that it was meant to correct: elevating the traditions of men (formulated through deduction) to the unequivocal level of God’s precepts” (229). “The alternative, called the liberal or permissive principle, common in Lutheran and Evangelical churches, is to allow anything in worship that is not specifically prohibited by Scripture. Even this principle has its flaws” (232).
[iv] Federow, Stuart. http://www.whatjewsbelieve.org/prooftext7jer3131.html. Accessed October 4, 2018.
[v] Calvin, Commentary on the Gospel of John, Calvin’s Commentaries, Baker (2009) Vol. XVII, p. 52. (John 1:17).
[vi] O’Hare, Terrence D. The Sabbath Complete, p. 101.
Part 1: General Overview
A Covenantalist and a Dispensationalist aim and fire their shotguns at their targets. How do you tell which target belonged to whom?
This is the battle between Reformed Covenant theology and Evangelical Dispensationalism and how these systems understand the relationship between the OT and NT, but especially between the Mosaic covenant and the new covenant. All of the contributors are beneficiaries of the work of Christ and participants in the new covenant, but something has created a rift in their understanding of the place of the NT church in God’s eternal plan. Essayist Petersen states “The Bible, the book that unites the church, frequently divides it” (p. 34). But I think we ourselves divide over it.
Continuity and Discontinuity is now 30 years old. And in that time, having associated with churches that espouse these varied positions, I don’t think much has changed since then. My interest in this book was specific to the law, and how the foundational premise of continuity and discontinuity would affect their respective views of the Sabbath. I plan to discuss the two chapters dealing with the law and in a separate article. A third article will address the comments made by Chamblin and Moo specific to their sabbatology.
The first chapter of this in-depth festschrift reviews the historical development of the challenges of relating the testaments to each other. Covenant Theology arose in the sixteenth century (there are precursors with everything) with a sense that the church was true Israel. I agreed with Petersen’s observation that “the implication from this was that the moral laws and precepts of the OT were given added weight as guides to the Christian life” (p. 27). Dispensationalism arose in the nineteenth century with the sense that Israel as a nation still had a role in end-times events. Historically speaking, it appears that the Christian’s hope for the Parousia, couched in terms of their present historical circumstances, can have a profound effect on their hermeneutic. Could it be possible that both of these views have misdirected NT theology?
The following topics are discussed, two essays from opposing viewpoints. I will comment only on the topics “Theological Systems” and “People of God.”
- Theological Systems (Ch 2,3)
- Hermeneutics (Ch 4,5)
- Salvation (Ch 6,7)
- The Law (Ch 8,9)
- People of God (Ch 10,11)
- Kingdom Promises (Ch 12,13)
Chapters 2 and 3 offer a general outline of the competing systems. Readers will not be presented with a conclusive position statement from either system of thought; they will simply have to be already familiar with the respective systems.
Reformed. Van Gemeren says Reformed theology is a continuity system, but little is presented what necessitates a position of “continuity.” He mentions a list of similarities and differences between the covenants compiled by Ursinus, but the list seemed to favor dissimilarities! The first half of his essay focused on the in-fighting among Reformed theologians and concluded with the introspective question whether it is possible to be biblical and confessionally Reformed. Silly question. Of course, those who embrace Reformed theology think they are biblical. The second half of his essay says little about what makes Reformed theology a continuity system. God is father, Christ is a unifying thread, the Spirit is working, and there will be end times. “The genius of Reformed Theology lies in the willingness to live with tensions inherent in the system” (p. 62).
Dispensational. Feinberg then argues that Dispensationalism does not rely on the term “dispensation,” does not mean that God is testing humanity, does not specify the number of dispensations one must accept, has no impact on whether one is Calvinist or Arminian, and does not demand a particular view of the law. Israel is important. Feinberg begins to isolate a difference between the systems when he states that typological approaches and the promise-fulfillment concept form the basis for continuity-oriented interpretations (p. 66). But later he says, “Dispensational and nondispensational thinkers agree that the NT fulfills the OT and is a more complete revelation of God” (p. 75). Later, he explains that nondispensational systems view types as shadows that somehow lose their meaning in their own context when superseded by the anti-type. On the other hand, dispensationalists view types as not necessarily shadows and they must “be given their due meanings in their own contexts while maintaining a typological relation to one another” (p. 78). Without a valid illustration of this phenomenon, it is difficult to understand what he means. All dispensationalists, he avers, “think some sort of distinction between Israel and the church is important” (p. 68, 81). Then he says that “many covenant theologians distinguish Israel from the church” (p. 71). As he admitted, there is confusion in the camps (p. 74).
Chapters 10 and 11 explain why Israel is or is not a continuing entity in God’s redemptive plans.
Reformed. Woudstra, arguing for continuity between Israel and the church, begins with a Scottish confessional statement about the existence of the “kirk” or church from the time of Adam. For Woudstra the question, it seems, is tied to salvation. He sees Israel in Genesis before it became a nation, and so he sees the church in Exodus before Christ even said He will build His church. At the same time, Woudstra calls Israel a prototype of the church, which to me means that it cannot be both the church and a prototype of the church at the same time. Israel is or it is not the church (and vice versa). And he calls the church the new Israel. Not the new “Israel” but the new Israel. However, you will not find the Reformed boasting that they are Jews. While God may call the things that are not as though they are (Rom 4:17), I have a problem with the prochronism of Covenant Theology that places the NT church in OT times. Certainly, OT saints were saved, but not because they understood that Jesus died for their sins. And if Israel, which is the kirk or a prototype of the church, enjoyed all the benefits that the NT church now enjoys, then what makes the new covenant “new”?
Dispensational. Suacy, arguing for discontinuity between Israel and the church, notes the dramatic changes brought by the new covenant, but then says, “But newness with the inauguration of the church does not in itself establish a discontinuity of the church in relation to Israel” (p. 250). Saucy seems to see the question as to whether Israel as a nation has a separate spiritual path after the establishment of the New Testament church. Of course, he admits from the outset this question arises due to historic circumstances. Paul mentions Israel and means the nation Israel, he propounds. However, Paul wrote when Israel was still a nation. And until 1948, there was no national Israel. Its contemporary existence as an independent state is certainly a monumental event, but it is not a restoration of the Mosaic covenant, nor was the event the fulfillment of clear prophecy.
Analysis. I got the impression that the contributors were often arguing from the standpoint of their chosen theological system rather than from exegetical analysis of key texts and a comprehensive understanding of both sides of the topic in question. Sometimes, the more one qualifies their position the less clear their position becomes. On top of that, the terms “continuity” and “discontinuity” were never really defined, which makes them near meaningless. I find it amusing that the discontinuity between Israel and the church means that Israel continues to be Israel; and that continuity means that the Jewish nation ends (the old church, as it were) and is subsumed or superseded by the church, which is the new Israel. But what system do I belong to if I believe that the church started with the outpouring of the Holy Spirit at Pentecost and that God’s covenant with Israel is old and passed away? I am glad that ethnic Jews remain to this day. Does God want them to assent to the vicarious suffering and death of Jesus and so enter the new covenant or does He want them to remain in unbelief until such time that He reinstates or reactivates the inferior covenant to resume bloody sacrifices and give them earthly blessings?
Editor and contributor John S. Feinberg provided a fine summary of this festschrift in the final epilogue. However, it is a foregone conclusion that “the authors of this volume agree that the relation of the Testaments is one of continuity and discontinuity.” Each essayist admitted that from the outset. No one supports complete discontinuity or complete continuity, whatever that might entail. Each contributor was quite nuanced in his presentation, so at times it is was difficult to figure out whether they were in agreement or disagreement with each other. Nonetheless, there remains notable differences regarding the relationship of Israel and the church, and the corollary topics of the law and kingdom promises.
The new covenant expects and demands that Christians are unified in their understanding of it and what sort of life one should lead. The contributors do not hammer out the behaviors that necessarily follow from their viewpoint (thankfully), but they do focus on the background assumptions and conclusions which in turn would play out in practical application. It does not, in my mind, adequately explain why Covenantalism or Dispensationalism necessarily lead to either continuity or discontinuity, when all the authors acknowledge that within each camp there is such variety of positions that no one position exemplifies or captures the essence of them. Hence, the shotgun illustration above. If someone could be all over the board, so to speak, how do the words “continuity” or “discontinuity” explain one’s position?
As a student of the Bible, I began to wonder if I was ignoring Paul’s advice “that the ultimate aim is to love which springs from a pure heart, a good conscience and a genuine faith. Some seem to have forgotten this and to have lost themselves in endless words” (1 Tim 1:5-6, Phillips). But maybe this fits under iron sharpens iron (Prov 27:17). It was dialogical, after all; and what better way to iron out the wrinkles in our theology? This book stimulated much thinking and study on my part, which led me to produce a three-part review. At the same time, this book was not as definitive as I would have liked.
Please excuse me for this excursus from glossary entries, but I wanted to explore the OT/NT differences using an extended metaphor. Maybe it’s a little goofy, but hopefully, it will convey the dramatic shift from OT to NT.
A covenant is like a vehicle that God designed for His people to get them from one place to another. Let’s explore what it means to be in the new covenant using automobiles as the illustration. What comes to mind when you replace your old car with a new car? Most people imagine an older model that has served its purpose and a newer vehicle with added features and improved handling. At some point in your life, you decide to trade in the old for the new.
But there are several ways people handle the decision whether to replace their old car, or not. Similarly, there are different ways people view the relationship between the old and new covenants.
This is how many people would describe the difference between the two covenants: You turn in the old model and start driving the new version. The old model served its purpose and there may even be something about it that you no longer like. Furthermore, you keep running into friends who decided to get a fancy new car and you’re ready to make the move.
At first blush, the new car accomplishes the same thing as your old car: transporting you from one place to another. Some people see little difference between the old and new cars when this practical matter is all that is considered. That is why some people will do what they can to keep their old car relevant. They never really get to experience what it’s like to be in a totally new vehicle. But they don’t care. They don’t need luxury driving to work every day and they don’t want to make the sacrifice in order to get it.
Others see the relationship between the old and new covenants differently. A Sabbath-keeping Hebrew-Christian stated, “The New Covenant should be seen not as a replacement of the Mosaic Covenant but the New Covenant is the Mosaic Covenant written on the hearts of the Jewish People. Under the New Covenant holy living that is required under the Mosaic Covenant would be natural as God’s Torah is no longer an act of human observance, but holy living is the only way to live for those with the Torah written on their hearts.”[i] According to this view, the old car is not replaced—it is merely upgraded. They just love their old car. However, because they are enticed by the new, they tweak their car here and there to make it look new.
But the difference between the old covenant and the new covenant is unlike either of the above proposals. The new covenant is not a “pimped” old covenant or the latest upgrade. Let this car represent the old covenant. It is old and it was made for a specific people at a specific point in time. That time has passed and parts are no longer available and it is hard to find a mechanic willing to work on it. Furthermore, there are fewer and fewer of these models because they are old and vanishing away.
But you are one of the few remaining owners and you are comfortable with the idiosyncrasies of starting, driving, and maintaining your old car. You take pride in the fact that you could operate a stick shift, have the strength to turn the crankshaft, and the wherewithal to change the oil. The rules of the road are pretty much the same for everybody, and though you get stares, it still does what you want it to do. Your car manual seems to cover all the essential features of your car. You think to yourself, “I could probably drive this car forever.”
But you notice that many of your friends are discarding the car that’s been in their family for years, even though it is still in working order! You are enticed by the dealer’s offer of a free car, but draw back because he requires you to turn in your old clunker. He tells you that you cannot drive the old and new cars simultaneously; so you must decide which car to make your own. In comparing the two vehicles, they have many features in common, however, as you examine the new car more closely it has many superb upgrades and performance improvements. Some features are completely redesigned and others are above and beyond what you could have imagined. The more you learn about the new car, the more you realize the limitations and uselessness of the older model. Most importantly, what you thought the older car could do as well as a new car, you find that it cannot.[ii] Hopefully, your final decision is to consign your old car to the automobile graveyard and take off with your new car.
[i]Yochanan. “Covenant in the Hebrew Bible” dated March 6, 2016. https://towardblog.wordpress.com/2016/03/16/covenant-in-the-hebrew-bible/ [accessed January 20, 2018].
[ii]This is not to say that OT saints were not saved, but it was not the Mosaic covenant that saved them. They were saved by grace through faith. But it is the new covenant that brings reality to their hope and ensures their everlasting place in the presence of God.
New Covenant. The concept of covenants is part and parcel of the OT, and this includes the “new covenant.” Within the historical context of the Mosaic covenant, Jeremiah prophesied of a new covenant the Lord would establish with Israel (Jer 31:31-40). The writings comprising the NT describe the events leading up to the inauguration of the new covenant/testament and its significance for Israel and the world.
“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah—not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Thus says the Lord, Who gives the sun for a light by day, The ordinances of the moon and the stars for a light by night, Who disturbs the sea, And its waves roar (The Lord of hosts is His name): “If those ordinances depart From before Me, says the Lord, Then the seed of Israel shall also cease From being a nation before Me forever.” Thus says the Lord: “If heaven above can be measured, And the foundations of the earth searched out beneath, I will also cast off all the seed of Israel For all that they have done, says the Lord. “Behold, the days are coming, says the Lord, that the city shall be built for the Lord from the Tower of Hananel to the Corner Gate. The surveyor’s line shall again extend straight forward over the hill Gareb; then it shall turn toward Goath. And the whole valley of the dead bodies and of the ashes, and all the fields as far as the Brook Kidron, to the corner of the Horse Gate toward the east, shall be holy to the Lord. It shall not be plucked up or thrown down anymore forever.”
The Lord acknowledges the sinfulness of Israel (v. 37) and even though they are undeserving, the Lord God is absolutely unwavering in His commitment to them and the land. But the Mosaic covenant is not enough, there must be a new covenant that supersedes it, loftier in its attributes and consequences. When God choses to enact the new covenant, a faithful Jew would be a fool not to enter into it through a new blood vow. In other words, a Jew could not hope to continue in the former [Mosaic] covenant and please God when the better covenant is placed into effect. The benefits of the new covenant clearly lay in the relationship between God and His people. They will have an inward compulsion to assent to and obey God’s law [What law would that be?]. There will be a new means of knowledge and understanding of who God is [What means would that be?]. The people of the covenant will encompass all classes [Who can they be?]. Sadly, the people will continue to sin yet find complete forgiveness [How can this be?]. Finally, the people of God will dwell in a larger region of holiness untouched by human warfare [How can that be?]. Because this covenant will remain forever, there is no covenant that could ever surpass it. In other words, the new covenant is the final and fullest covenant that God will make with His people, surpassing and completing all the covenants that have come before. At the telling of this prophecy, God determined that a new covenant is necessary for Israel; however, He would wait until a particular time to ordain it [When would that be?]. The Jewish sages could only wonder about the answers to these questions and hope in their God until he brought it to pass. However, when the Lord did enact the new covenant, the years of speculation and expectation made it difficult for law-entrenched Jews to comprehend the simplicity, grandeur, and grace that characterized it.
The four gospel narratives of the NT joyfully proclaim the events leading up to the institution of the new covenant and the remaining literature describes the implications and outworking of the new covenant for the people of God living in the world. The gist of Jeremiah’s prophecy is one of contrast: “not according to the covenant made at Sinai.” However, since concepts contained in the Mosaic covenant appear to remain constant—such as Israel (the people of God), God’s law, sinfulness and the need for forgiveness, holiness (by virtue of God’s presence) and the land—the difference appears to be a contrast of superiority. But even then, the eventual revelation of the new covenant was strikingly different than what the Jewish people had expected (Rom 16:25-26; 1 Cor 2:6-10; Eph 3:8-11; Col 1:24-27). So it is no surprise that even Christians arrive at differing conclusions about the relationship between the Mosaic covenant and the Christic covenant.[i] Furthermore, Jeremiah’s prophecy of a new covenant is specifically contrasted with the covenant made with Israel, and seems to leave intact and unaffected the covenants with (Adam), Noah, Abraham, and David. As such, the NT teaches that the new covenant 1) makes full the covenant with Abraham, “that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith” (Gal 3:14), and 2) makes obsolete the Sinaitic covenant, “Now what is becoming obsolete and growing old is ready to vanish away (Heb 8:13).
The term “new covenant” occurs in six NT texts (Lk 22:20; 1 Cor 11:25; 2 Cor 3:6; Heb 8:8; 9:15; 12:24) and it is clearly addressed by Paul in Galatians (Gal 4:19-31). Allusions to the prophecy of Jeremiah have also been acknowledged by commentators in Matt 26:26-30; Mk 14:22-26 (institution of Lord’s Supper); Jn 6:45 (Jesus as teacher); Jn 8:37-47 (knowledge of God); Jn 16: 7-14 (gift of the Holy Spirit); Acts 5:31 (forgiveness of Israel); Rom:11:27 (forgiveness of sins) Gal 3:14 (gift of Holy Spirit); Heb 7:22 (better covenant); Heb 9:16-22 (related to first covenant); Heb 10:16-17; Heb 13:20 (blood of everlasting covenant); and 2 Thess 2:1 (future gathering). These and other NT passages help answer the questions that derive from Jeremiah’s prophecy.
Question for the New Covenant
|Israel: a nation||Who can they be?||The nature of the people of God.||Church comprising both Jew and Gentile
Matt 16:18 I will build my church
Jn 18:36 My kingdom is not of this world
Rom 1:16 to the Jew first and also to the Greek
Rom 11:7 Israel has not received, but a remnant has
Gal 3:28 you are all one in Christ
1 Pet 2:9 you are a holy nation
|Torah: written law||What law would that be?||The nature of the law||Law of Christ/ Liberty/Love
Jn 8:36 Son makes one free indeed
2 Cor 3:6 not of letter but spirit
2 Cor 3:17 liberty with the Spirit
Heb 12:25 speaks from heaven
Gal 2:4 liberty in Christ from circumcision
Gal 5:14 loving neighbor is epitome of law
Gal 5:1 stand fast in liberty
Gal 6:2 loving neighbor is Christ’s law
Jas 2:8 loving neighbor is royal law
Heb 7:28 appointed by oath after the law
1 Jh 3:11 Christian gospel begins with love
Annointing: ad hoc human ministers speaking for God
|What means would that be?||The nature of knowing God.||Christ the Prophet and Mediator/
Annointing of the Holy Spirit
Lk 4:18 Christ anointed by prophecy
Jn 6:41-51 To know God is to know Jesus
Jn 8:31 Jesus speaks truth from the Father
Jn 14:9-10 Jesus has authority from God
Jn 16:7-14 The Spirit of God takes Jesus’ place
Gal 3:14 receive the promised Spirit through faith
Eph 4:20-24 new man in learning Christ with Spirit
Heb 7:25 come to God through Him
Heb 9:15 He is the Mediator
1 Jn 2:20-27 believers anointed with Holy Spirit
|Forgiveness: by blood atonement||How can this be?||The nature of fellowship with God.||Blood of Christ
Lk 22:20 covenantal blood
Acts 5:31 Jesus gives repentance and forgiveness
1 Cor 11:25 both priest and sacrifice
Heb 7:27 sacrificed once for all
Heb 10:18-18 no more offerings, boldness to enter
Heb 13:20 complete through the blood
|Land/Holiness: specific boundaries and place worship||How can that be?||The nature of the kingdom of God.||Spiritual/ Eternal Kingdom
Jn 4:23 day coming of decentralized worship
Jn 18:36 My servants would fight if worldly kingdom
2 Cor 3:11 more glorious
Heb 9:8 way into Holiest revealed
Heb 11:16 a better country, a heavenly one
Heb 12:28 receiving a kingdom
Gal 4:26 Jerusalem above is free
|Restoration||When would that be?||The nature of eschatology.||Two Advents/Already and Not Yet
Rom 8:30 predestined to glorified
1 Cor 11:28 til He comes
Eph 2:5-6 we are raised and sit in heavenly places
1 Thes 4:14 Christ died and rose, and will come again
2 Thes 2:1 man of sin first, then Christ will appear
Heb 9:28 He will appear a second time
There is a new balance and emphasis when it comes to the concept of “law.” The OT Scriptures are cited to reinforce the ethic that derives from Christ’s ultimate sacrifice not just for sin, but for people. This sacrifice is founded on the love of God in sending His Son (Jh 3:16) and the love of the Son for His friends and brethren (Jn 15:13). And this love should also extend to enemies, for even we were once enemies of God (Col 1:21). The law of Christ begins with love, and just in case the pious Jew is confused by this, there are examples of godly love commanded in the Mosaic law that are consistent with the new emphasis now that Christ has come (Ex 23:4-5, 9; Lev 19:18, 34; Deut 10:18; 32:35). It is not just an external commandment in a code book that we are to obey, but now we are internally compelled to demonstrate love because we have experienced first-hand the ultimate expression of love. The Israelite was told to reflect on the fact that he was once a slave in Egypt, but this mindset reaches its pinnacle in the Christian’s reflection that he was once a slave to sin and now made free to serve Christ. This new covenant freedom far outshines the freedom of Israel as they wandered in the wilderness.
The institution of the nation Israel is one-upped by the institution of the church of Christ. There is still a nation called Israel,[ii] but even in its best times and highest glories, it could never attain the status of “true Israel” which is the church, comprised of both Jew and Gentile under a new covenant and a heavenly kingdom. Israel brought in a few Gentiles through circumcision, but it has been overshadowed by a more encompassing community called the church. Also, there was no nation or international community of God before the calling of Israel, so it is not beyond the intent of God to call into existence something radically different than Israel to become the people of God (Hos 2:23; Rom 9:21-24). From the beginning, the Lord’s elect were traced through faithful individuals and their families (like Adam, Seth, Enoch, Methuselah, Lamech, Noah, and Abraham); then it progressed to a select nation from Jacob (Israel)—but now it comprises people of faith throughout the whole world. In times past, there was always a remnant, a pocket of those who trusted in God (1 Ki 19:18; Isa 1:9); but now, the yeast of His calling has blossomed to produce a wholesome loaf of children of God (Hos 1:10; Matt 13:33; Rom 9:22-29)—not born from the physical lineage of Jacob, but born again by the Spirit through belief in Jesus as Messiah. Israel gestated within a pagan land and was released from servitude to live and rule in their own land. But members of the church are gestated by the telling of the gospel and freed from sin; released to serve God wherever they are, endeavoring to live at peace within their host nation guided by the law of love (Rom 12:18-13:10).[iii] See Continuity/Discontinuity.
“[The new covenant] is the fulfillment of the promises of the old covenant and is better by degrees than that former covenant by virtue of its clearer view of Christ and redemption, its richer experience of the Holy Spirit, and by the greater liberty which it grants to believers.”[iv] “The old dispensation was temporary and preparatory; the new is permanent and final.”[v] “The entirety of Paul’s theology is a juxtaposition of old and new, just as Paul is a unique combination of old: rabbinically trained Jew; and new: Christian apostle and witness of the resurrected Jesus.”[vi] “That is, the use of the word “new” implies that the one which it was to supersede was “old.” New and old stand in contradistinction from each other. . . The object of the apostle is to show that by the very fact of the arrangement for a new dispensation differing so much from the old, it was implied of necessity that that was to be superseded, and would vanish away.”[vii] “As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.”[viii] “If, therefore, God proclaimed a new covenant which was to be instituted, and this for a light of the nations, we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety. Moreover, by the works and by the attendant miracles, it is possible for all to understand that He is the new law, and the new covenant, and the expectation of those who out of every people wait for the good things of God.”[ix] “From the fact of one covenant being established, he infers the subversion of the other; and by calling it the old covenant, he assumes that it was to be abrogated; for what is old tends to a decay. Besides, as the new is substituted, it must be that the former has come to an end; for the second, as it has been said, is of another character. But if the whole dispensation of Moses, as far as it was opposed to the dispensation of Christ, has passed away, then the ceremonies also must have ceased.”[x] The first covenant demanded obedience, and failed because it could not find it. The New Covenant was expressly made to provide for obedience.”[xi]
The controversy about the applicability of the Sabbath under the new covenant is between the beneficiaries of the new covenant. That is, Christians who entered into the new covenant with God by grace through faith in the blood of Jesus Christ differ as to whether the Sabbath must be observed.[xii] The Christian’s view of the new covenant appears to hold a uniformly lofty position whether one is a Seventh-day Sabbatarian, a Sunday Sabbatarian, or a non-Sabbatarian. So, are these different approaches Sabbath observance related at all to one’s understanding of the new covenant? That is, is there something about the new covenant that directly affects one’s view of the Sabbath?
This question would appear to take on two paths. 1) If the new covenant doctrine itself has no impact on the matter, then the argument for or against the Sabbath would not begin with the new covenant or the relationship between the old and new covenants. The arguments would be based on a separate rationale that only loosely ties into one’s understanding of the covenants. 2) If there is some subtle understanding about the new covenant that separates the various positions, then we would expect the argument for or against Sabbath-keeping to center on this difference. So, when Sabbatarians or non-Sabbatarians address this topic, do they count on their understanding of the new covenant to frame their argument or some other reference point? Where a proponent of each viewpoint begins can be telling.
Ratzlaff is a former SDA (SS) writing from the LD position. He begins his book “Sabbath in Christ” with discussions about the old and new covenants. The relationship between the covenants is central to his thesis that the Sabbath has been abrogated.[xiii] O’Hare’s (LD) “Sabbath Complete” surveys the topic as it unfolds from Genesis to Revelation. While the various covenants are discussed throughout these pages, it is not until the new covenant is established with the death and resurrection of Jesus that the rationale for a fulfilled Sabbath is presented.[xiv] Morrison’s (LD) argument in “Sabbath, Circumcision, and Tithing” also follows the biblical timeline to present the Sabbath as one of many calendar observances of the Mosaic covenant that were rendered obsolete by the new covenant.[xv] On the other hand, Ray (CS) begins with the Fourth Commandment in “Celebrating the Sabbath” and his enlarged concept of the Sabbath gets transferred to the Lord’s Day by the new covenant.[xvi] To escape the effect of the new covenant on ceremonial laws, the Sabbath is claimed to be a commandment for all mankind since creation. Pipa’s (CS) “The Lord’s Day” begins with the Sabbath commandment and an argument against “anti-sabbatarians” who on the basis of their understanding about the new covenant believe it has been set aside.[xvii] Acknowledging the fact that the Sabbath was a sign of the Mosaic covenant and contains ceremonial aspects, Pipa simply asserts that the Sabbath is still morally binding. Bacchiocchi (SS) presents his thesis via an historical analysis, yet he sets up the Sabbath as an enduring commandment despite its symbolic and typological meaning—“not the literal abrogation but the spiritual valorization of the commandment.”[xviii] Observance of the fourth commandment, he posits, was lost to Christianity by the co-opting of pagan Sun-day worship. A more historically oriented work by Heylyn (LD, 1636) recounts the history of Christianity up to his time to demonstrate that after looking through the annals of Christian history no Sabbath observance was found, not until “forty years ago, no more, some men began to introduce a Sabbath thereunto, in hope thereby to countenance and advance their other projects.”[xix]
By this brief review and my awareness of the arguments, it appears that CS and SS theologians assign certain values and interpretive rules to the Sabbath before the new covenant comes into the discussion, and these notions insulate it from the effects of the new covenant. The heightened Sabbath of the CS position is preserved but shifted to Sunday by virtue of the new covenant. Some in this camp would agree that certain ceremonial aspects enjoined only during the Mosaic covenant were done away with by the new covenant. Sunday Sabbatarians (CS) give credence to the historical practice of the church to gather on the first day of the week but they deny the historical findings of Heylyn. On the other hand, the esteemed Sabbath of Saturday Sabbatarians (SS) is unchangeable, so first-day worship must be a theological error introduced early in the history of the church.
What are the values and interpretive rules assigned to the Sabbath by SS and CS advocates that in the end prevent them from recognizing or comprehending the nullifying effect of the new covenant on the Sabbath that the LD community believes? This is the same question as: what principles or facts are the LD failing to comprehend that makes it difficult for them to accept a moral and eternally obligatory Sabbath, which they must ultimately observe on Saturday or Sunday?
- The Sabbath was instituted at creation. Because this predates the Mosaic covenant, the new covenant cannot undo it. It is not a ceremonial law but a creation mandate.
- The Sabbath is in the Ten Commandments. God placed it in the Decalogue because it is a moral command, and therefore, the new covenant cannot annul it. The new covenant only put an end to the ceremonies tied to the Sabbath under Moses.
- Jesus obeyed the Sabbath and corrected misunderstandings about it. Jesus would not approach the Sabbath in this way unless it was an enduring commandment.
- Sure, the Sabbath is symbolic and typologic, but since the final rest has not yet occurred, the practice of it must continue through the church age. Marriage is also moral and symbolic of a future reality, and it is unchanged by the new covenant.
- The Sabbath cannot be abrogated by the new covenant except by explicit instruction, which is denied. The mention of the Sabbath in Colossians must not be referring to the weekly Sabbath.
- The resurrection was of such importance that it is the reason for moving the Sabbath to the first day of the week.
[i] Can there be alternative names for the new covenant? It is the covenant in the blood of Jesus Christ. As the preceding covenants were named eponymously, I think it can be called either the Christic or Messianic covenant.
[ii] There was no Jewish “nation” from 73 to 1948 CE. Israel was not a nation (1,865 years) longer than it was a nation (about 1,382 years, not counting the past 70 years).
[iii] The history of the church demonstrates its struggle with the concept of living in the world as a “holy nation” (1 Pet 2:9) of a different order or character.
[iv] Rayburn, R. S. “Covenant, New” in Evangelical Dictionary of Theology, Walter A. Ewell, ed., p. 301.
[v] Hodge, Charles. Systematic Theology, Vol. 3, p. 377.
[vi] Hagner, Donald A. “Paul as a Jewish Believer—According to His Letters” in Jewish Believers in Jesus, p. 118.
[vii] Barnes, Albert. Notes, Explanatory and Practical, on the Epistle to the Hebrews, (New York: Harper and Brothers, 1861), p. 181. (Heb 8:13).
[viii] Clarke, Adam. Commentary on the Bible, (Heb 8:6). Biblesoft Electronic Library.
[ix] Justin Martyr, Dialogue with Trypho, Ch 11 (ANF 1:200).
[x] Calvin, Commentary on Hebrews, p. 193 (Heb 8:13)
[xi] Murray, Andrew. The Two Covenants and the Second Blessing, London: James Nesbit & Co., 1899, p. 115. Italics in the original.
[xii] On the fringes, it is also a conflict between believers and pseudo-Christian cults.
[xiii] Ratzlaff, Dale. Sabbath in Christ. LAM, 2010.
[xiv] O’Hare, Terrence D. The Sabbath Complete, Wipf and Stock, 2011.
[xv] Morrison, Michael. Sabbath, Circumcision, and Tithing. Writers Club Press, 2002.
[xvi] Ray, Bruce A. Celebrating the Sabbath. P&R, 2000.
[xvii] Pipa, Joseph A. The Lord’s Day. Christian Focus, 1997.
[xviii] Bacchiocchi, Samuele. From Sabbath to Sunday, p. 69.
[xix] Heylyn, Peter. The History of the Sabbath, ed. Stuart Brogden (2018), p. 379.
Noachide (Noachian) Law. A body of laws presumed by ancient Jews to have been given by God to mankind prior to the giving of the Torah to Israel. All mankind (Gentiles specifically) would be accountable to this seven-point code composed of prohibitions against 1) idolatry, 2) fornication, 3) murder, 4) blasphemy, 5) corrupt government, 6) stealing, and 7) cruelty to animals. The rationale for determining such a moral standard begins with the knowledge that the law of commandments (Torah) was given to Israel, all 613 of them. This means that the Torah was not given to Adam, Noah, or even Abraham. Not until God befriended Abraham and gave him the sign of circumcision does the concept of national Israel even find reality. Since the people of Israel were chosen by God to receive the law, all other peoples and nations were not (Rom 9:4; Eph 2:12). Paul expresses that national pride in the statement, “We who are Jews by nature and not sinners of the Gentiles” (Gal 2:15). Paul also states boldly that the Gentiles did not have the [Mosaic] law (Rom 2:12-14; 1 Cor 9:20). Ancient Jewish rabbis considered this matter in Midrash Bereshit Rabba—and Neusner summarizes: “What Adam could not accomplish, Moses did…what man could not do, Israel, represented by Moses, can do.”[i]
The respect and love for the Torah as a guide to life elicited questions about the righteousness of Noah (Gen 7:1), who represents all mankind. How could Noah live righteously and then successfully weather the trial of his faith without the Torah to guide him? The ancient commentators deduced that mankind in Noah’s generation was not without some law delineating God’s expectations of mankind, otherwise, God could not be just in rendering judgment. The murder of Abel, the violence in Noah’s day, and the hubris at Babel provide the backdrop for determining what sins for which mankind was held accountable. Yet, even though the Gentiles did not have this unique revelation of God and a favored status by virtue of the forthcoming Messiah, the Gentiles still had a conscience that in many ways reflected the morality of the law (Rom 2:14). A Gentile is not judged by the law [of Moses], but by his own conscience that is open and laid bare before the judgment of Jesus Christ (Rom 2:15-16). And Gentiles, like Noah, first find grace in the Lord’s eyes and through faith are declared righteous (Gen 6:8; 15:6; Heb 11:7, 8; Rom 4).
A list of laws is presented in Acts 15 during the council at Jerusalem which addressed the reception of Gentiles into the growing gospel community. The specific laws mentioned on that occasion were: 1) avoiding things polluted by idolatry, 2) eluding fornication, 3) abstaining from improperly killing animals for food, and 4) shunning blood (drinking it, shedding it?). The sign of circumcision, necessary of male converts to Judaism, was not required of male converts to Christianity. This passage does not lend credence to the theory that God gave Adam and Noah these specific laws. This topic only addresses the Jewish answer to the question about the possible salvation of non-Jews.
The judgment of Noah’s world finds significance in new testament literature, as Jesus draws a parallel between that worldly judgment and the forthcoming judgment at the world’s end (Matt 24:37-38; 1 Pet 3:20). The world’s population was and continues to be held accountable to a uniform and unchanging standard of righteousness. But noticeably absent in any narrative in which Gentiles are “weighed and found wanting” (Dan 5:27) are any failures to observe Noachide laws, let alone any ritual laws such as circumcision, sacrifices, and Sabbath-keeping. Cain did not fear God and was a murderer (Gen 4:8; Heb 11:4); Lot failed in drunkenness and incest (Gen 19:33); Belshazzar was convicted of pride and idolatry (Dan 5:22-23); Nebuchadnezzar was prideful and unmerciful in his office (Dan 4:27); the King of Tyre was given much, but full of pride, self-love, and greed (Ezek 28:2, 4, 17, 18); and the people of Sodom were full of pride, gluttonous, lazy, and indifferent to the poor and needy (Ezek 16:48-50). In none of these cases, were any of these Gentile sinners accused of violating the law of Moses or the covenant with Israel. Indeed, no Gentile was ever condemned for failing to observe the Sabbath. However, the Lord judged Israel for their failure to observe the Sabbath of the Land (2 Chr 26:21) and he even despised the manner in which the Jews regarded the Sabbath (Ezek 22:8). But no other nation was so judged. In fact, the Lord found fit to deport Israel for seventy years to a country that did not observe the Sabbath or the Sabbath of the Land.
Paul asserted that the Gentiles do by nature the things in the law—their conscience bearing witness of their internal knowledge of good and evil. They may get a twinge of caution or a spasm of reconsideration as they plan to threaten and rob someone who is weaker than them. In a moment of uncontrolled passion, they may sleep with a whore or their neighbor’s wife, and yet secretly carry regret for the remainder of their life. Even a pagan child knows it’s wrong to intentionally hurt someone. But what Gentile parents on the eighth day of their newborn son’s life struggle with an inner-knowledge that they should remove their son’s foreskin (Lev 12:3)? What pagan after touching a deceased body is driven by his conscience to purify himself by water on the third and seventh day (Num 19:11)? What nation, state, or city of Gentiles on the fifteenth day of the seventh month gather fruit, palm leaves, and willow branches, and then rejoice for seven days while they live in little huts (Lev 23:34-43)? And what non-Jew in history past, felt compelled to refrain from all manner of labor every seventh day, not even building a fire or traveling (Ex 16:23-29; 31:14-16; 35:2-3)? If Paul is correct that the conscience of Gentiles—those unfamiliar with Mosaic law—is pricked when they fail to obey moral laws, and if Sabbatarians are correct that the Sabbath—resting from all manner of work on the seventh day—is a moral law, then ancient history, sociology, and anthropology books should be replete with accounts of institutional sabbatisms among most cultures, ancient and modern. But Webster’s research could find no rational explanation for the origin of the Sabbath among the Jews and declared it a “momentous innovation… which must be attributed to the Hebrew people alone.”[ii] As Webster considered the history of Christianity, he observed that the early church fathers “made no reference to Sunday as a day of abstinence from labour.”[iii] He noted that the view that Sunday should be observed like a Sabbath occurred occasionally during the Middle Ages, but did not come to fruition until the “excesses of English and Scottish Puritanism” [in the 16th century].[iv] Apart from Judaism, the Sabbath wields no moral force. And Christians who wield the Sabbath are Judaizing the Lord’s Day.
[i] Neusner, Jacob. Confronting Creation, p. 108. The argument is spurious for sure, but the ancients observed that Adam had a mere six commandments to follow, but failed. Therefore, he was not up to task of receiving the Torah. However, Israel obtained righteousness, God finding it in Abraham, David, and Israel. It is through the merits of Israel that Noah found grace. “Noah on his own–that is, humanity–enjoyed salvation only because of Israel’s merit” (p. 124).
[ii] Webster, Hutton. Rest Days, p. 254.
[iii] Ibid., p. 270.
[iv] Ibid., p. 270-271.