Home » Posts tagged 'Rest'
Tag Archives: Rest
Glossary 22 Judaizer
Judaizer. Paul described a situation wherein Peter refused to eat with Gentile believers (Gal 2:11-21). Peter, an apostle of Jesus Christ, was severely rebuked for communicating to Gentile believers that they were not fully accepted in Christ unless they “live like Jews.” Hence, Paul concluded that Peter, by practicing table separation, was compelling Gentiles to “Judaize,” that is, to behave like Jews. The error, by one in authority, had the potential to create two separate churches—one for the Jews and one for the Gentiles—an outcome inimical to Christ’s goal of reconciling both Jew and Gentile into one body (Eph 2:14-18). The partition was taken down by Christ; yet Peter’s actions could potentially re-erect it. The implication of Peter’s actions with respect to the sufficiency of faith alone in Jesus Christ warranted the public challenge and was called by Paul “playing the hypocrite” (Gal 2:13). After all, Peter had fellowshipped with Gentiles before (Gal 2:12, 14).
So, “Judaizer” is a biblically derived term from Paul’s animadversion of Peter who attempted to bring Gentile Christians under the spell of bygone Jewish laws (i.e., separation, circumcision). Hendrickson, elaborating on the above event, believes that a Judaizer is a Jew “who had indeed confessed Jesus but insisted that in order to attain salvation—at least complete salvation—it was necessary for all, Gentile as well as Jew, to keep the law of Moses, with special emphasis on circumcision.”[i] But the reality is that Peter did not believe for a moment that Gentiles were not saved by faith in Christ or that they had to keep the laws of Jewish identification, as these matters were settled in congress before this (Acts 15:7-11). Instead, he lapsed under pressure and reverted to Jewish law that accentuated the difference between Gentile and Jewish believers. Or, as Bruce apprehends this, it was as if, for Gentile Christians, their faith in Christ was not enough, they needed to go a step further in “conformity to Jewish law or custom: they must, in other words, ‘judaize’.”[ii] From this context, a Jewish believer who compels a Gentile to live like a Jew is a Judaizer, and the Gentile who adopts those behaviors peculiar to Judaism is Judaizing. Peter and the other elders were violating the conscience of Gentile believers by intimating, with subtle judgmentalism, that their participation in the commonwealth of Israel (i.e., now the church) required more than the bond of faith.
The meaning of this term has widened to embrace situations where non-Christian Jews, in their association with the church, attempt to convince Christians, both Jew and Gentile, that certain Jewish laws are required either for complete salvation or as a necessary component of pleasing God, such as circumcision (Acts 15:1; Gal 6:12) and the observance of holy days, including the Sabbath (Gal 4:9-10; Col 2:16). Paul also refers to these infiltrators as “false brethren” (Gal 2:4) and “dogs” (Phil 3:2), motivated by “a show of the flesh” (Gal 6:12). So, Peter and other Jews, were swayed and carried away, by a false doctrine. “At one point, the Judaizers opposed and briefly affected Peter.”[iii] Hence, “Judaize,” which comes from Ioudaizeïn, “to live like Jews” (Gal 2:14), is to obey laws specific to the Jewish religion,[iv] or to assimilate to the Jewish culture, with the belief that this obedience or assimilation is necessary for salvation, meritorious for sanctification, or simply that the exterior rites of Judaism are beneficial or optimal—a mindset that is essentially antithetical to salvation by grace through faith. “Calvin undoubtedly was correct that from Paul’s point of view, first-century Judaism, and the Judaizers in particular, had a faulty understanding of the role of the law in justification.”[v] “The Jewish customs and manners that are meant are religious ones, observances that are prescribed by the Torah (circumcision, Sabbath and festival, abstention from pork, etc.).”[vi] “What was formerly obedience to the law is now mere Judaism.”[vii]
“Judaize” is sometimes used even more generally to describe the compulsion of Christians to perform religious rites or traditions without reference to Judaism; that is, to conform to a set of rules that define a sectarian culture, usually without biblical authority, such as abstention from meat on Friday, preventing priests from marrying, and declaring a day to be holy. “They prescribe observances which are in a great measure useless, and are sometimes absurd; secondly, by the vast multitude of them, pious consciences are oppressed, and being carried back to a kind of Judaism, so cling to shadows that they cannot come to Christ.”[viii]
Cohen distinguishes between the original intent of “ioudaizeïn” (to be like a Jew) and the later use of the term by Clement (to become a Jew).[ix] Moo disagrees.[x] Cohen further notes that “Judaizing” is a pejorative label most often used in situations where actual Jews are not integral to the debate, and so advises against the current use of the term. However, he does not take into account the influence of Messianic Jews and the Jewish Roots Movement within the Christian community which practice Jewish customs and laws for various spiritual, physical, or social reasons.[xi] Yet, it is not only a direct connection with Judaism that leads to Judaizing, but the indirect influence of emerging theological concepts bolstered by contemporary values. For example, the development of Seventh Day Baptist congregations in the seventeenth century followed the intensifying emphasis on a direct relationship between the Sabbath and Lord’s Day;[xii] but the result would have been the same if a Jewish believer led the movement. At present, the Western focus on health and diet has caused many Christians to adopt the dietary laws of the OT; and again, the result is no different than if a Jewish Christian led the movement. As such, the term is properly used to describe the practice, by non-Jews, of cultic OT laws that were clearly abrogated by the NT. One should not claim to be a beneficiary of the new covenant in the blood of Jesus Christ and then practice the abrogated laws of the old covenant as if they conveyed or merited some spiritual benefit.
Judaizing is a pejorative term, and rightly so, because it describes a mindset or behavior that is contrary to the gospel of Jesus Christ. It can be supposed that Peter was not intending to divide the church nor did he did he feel ill-will toward Gentiles, but the fruit of his Judaizing (compelling Gentiles to behave like Jews—You are not accepted unless you get circumcised) would lead to division, judgmentalism, self-righteousness, and hypocrisy.
Regarding the Sabbath, the LD camp would view most forms of Sabbath-keeping to be Judaizing. Keeping a Sabbath is keeping a Jewish law, and to obey it as if it were a required activity or spiritually beneficial is Judaizing. Keeping the Sabbath on Sunday instead of Saturday, with the misapprehension that only the day of the week was ceremonial, is still Judaizing. Calling Sunday or the Lord’s Day the “Christian Sabbath” is certainly a misnomer, for what is a “Christian Sabbath” but a modified Jewish Sabbath observed on the wrong day. If a Christian mom wants to keep her Sunday afternoon free of ordinary duties (or any other day of the week), that is her prerogative, but it is not the same as keeping the Sabbath. And she does not have to invoke Sabbath law to give her afternoon rest an air of spirituality. But the moment she becomes proud of her chosen expression of personal piety and looks down on those who do not share her enthusiasm, or, worse, she criticizes others as Sabbath-breakers, then she is a Judaizer.
The history of the development of Sabbatarian thought has been thoroughly documented.[xiii],[xiv],[xv] Parker correctly relates that the early Reformers (1520-1530) questioned the Catholic Church’s stance that Sunday church attendance was based on the fourth commandment, but within forty years, subsequent Reformers began to “reassert the divine imperative to observe one day in seven.”[xvi]As one would expect, the emphasis on the Sabbath as a paradigm for Christian worship would inevitably lead to controversy. In the 1580s, the Dedham Classis considered the same matters that are under discussion here: whether Christian worship on Sunday is of divine decree, what is expected of believers on this day, and how to enforce compliance. The latter point is only necessary if the State has the power to compel its subjects to attend church services, which it did at the time. As Sabbatarian practices increased during this time, it became known to King James I, in 1617, that magistrates in Lancashire had ordered “rigorous restrictions” and “a total prohibition of Sunday recreations,”[xvii]and in response issued the first “Book of Sports” in 1618 that would allow the populace, should they desire, to perform “lawful” recreations, such as piping, dancing, archery, vaulting, and rushbearing, while continuing to prohibit “unlawful” pastimes, such as bearbaiting.[xviii] Heylyn noted the King’s Declaration “occasioned much noise and clamor” causing Sabbatarian ministers to urge even more seriousness for the Christian Sabbath; for example, teaching that to make a feast or wedding dinner on the Lord’s Day was as great a sin as for a father to take a knife and cut his child’s throat.[xix] The obvious inconsistency is that the State would not be willing to execute Sabbath-breakers like murderers—but they did levy fines. Should a butcher kill an animal and sell the meat, his fine would be about $150 in today’s currency. A person who drives a herd (a drover) or uses a wagon would be fined the equivalent of $200 for doing so on the Christian Sabbath.[xx]
Building upon the Sabbatarian doctrines of the Precisionists (Puritans), John Traske came to believe the Sabbath should be kept on Saturday just as the fourth commandment requires, a teaching that earned him the pillory at Westminster and then three years in prison before he recanted.[xxi] So strict were the Puritans, that King Charles I republished the Declaration of Sports in 1633 hoping to prevent the Puritans from punishing those who practiced archery, danced, or gathered for May-games or wakes (dedications of a church). But when the Puritans took power in 1643, they ordered the burning of this document.[xxii] This is but a glance at the plague of controversies aroused by Judaizing the Lord’s Day.
Even though we experience more liberty to worship according to our beliefs, North observed palpable judgmentalism within Sabbatarian churches: “They [Sabbatarians with few rules] think of the others [Sabbatarians with many rules] as ‘legalists,’ while extremists [Sabbatarians with many rules] who follow the implications of their position naturally view their weaker brethren [Sabbatarians with few rules] as ‘latent antinomians.’”[xxiii] This is the inevitable outcome of Judaizing: judging those who do not adhere to your set of rules. But any good Sabbatarian must defend what they do or not on their Sabbath day as a spiritual necessity derived from good and necessary inference intended to obey the fourth commandment. How one keeps the Sabbath cannot be neutral or optional because it is a moral imperative apparently based on the most faithful interpretation of God’s word. One would expect all good Christians to agree 98% on what is required by the fourth commandment, but the topic is given to disputation and discombobulation. Is it sinful to sleep late the night before Sabbath? When does the Christian Sabbath begin and end? Is it a violation of the fourth commandment to wear a watch, celebrate a wedding, use the microwave, write a check, bake a roast, go to a restaurant, play or watch sports, play a musical instrument, read the newspaper, buy Monday’s newspaper, study for school, milk a cow, buy some aspirin or some bread, repair a broken fence, or dress in your best clothes on your Saturday or Sunday Sabbath? All of these were considered Sabbath-breaking by some Christian Sabbatarians at some point in history. Furthermore, may the “magistrate” punish those who do not go to church on Sunday or Saturday, or otherwise break the Sabbath?
Has any other moral commandment produced the same fruit of discord, disharmony, and disunity as Judaizing the Lord’s Day? Where are the books written during past 400 years attempting to define whole doctrines about what constitutes adultery or stealing, bearing false witness or coveting? Are there ongoing controversies about whether tête-à-têtes between a married man and a female co-worker are a violation of the seventh commandment—ultimately leading to church divisions? Have any new denominations been established due to a hullabaloo over the propriety of claiming a tax deduction given to a charity that has yet to obtain a 501(c)(3) non-profit status? What churches have decided to withdraw fraternal relations because of different opinions about the motivations behind those who gossip, or because some church said in their statement of faith: “It’s not gossip if you pray about it”? What large church faction developed after a brouhaha over the pastor exclaiming at a car show, “I’d love to get my hands on that 1955 Chevrolet Bel Air Sport Coupe”? Churches get embroiled about a good number of things, but not about divergent understandings of moral commandments.
Past centuries and this present age demonstrate that the attempt to apply the Jewish Sabbath to the Christian Lord’s Day has only stirred up strife, controversy, judgmentalism, confusion, and division in God’s church. This is not the fruit of the Spirit; it is of the flesh.
[i] Hendrickson, William. Commentary on the Epistle to the Philippians, 1962 (NTC, Grand Rapids: Baker, 2007, 4th Printing) p. 150.
[ii] Bruce, F. F. The Epistle to the Galatians (NIGTC, Grand Rapids: Eerdmans, 1982) p. 133.
[iii] Rushdooney, Rousas John. Romans and Galatians (Vallecito, CA: Ross House Books, 1997), p. 331.
[iv] Vine’s Expository Dictionary of New Testament Words, “Jew(s)” p. 616. Wilson, M. R., “Judaizers” in Evangelical Dictionary of Theology, 2nd Ed, p. 638, Ed. Elwell; Baker, Grand Rapids, 2001.
[v] Silva, Moisés. “Galatians” in Commentary on the NT Use of the OT, p. 803.
[vi] Cohen, Shaye J. D. “Judaizing” in The Eerdmans Dictionary of Early Judaism, p. 847. Eds. Collins and Harlow; Grand Rapids, 2010.
[vii] Jamieson, Fausset, and Brown Bible Commentary, Vol 3. (Peabody, MA: Hendrickson, 2008) p. 379 (Gal 2:14).
[viii] Calvin, Institutes, 4.10.11. (p. 421)
[ix] Cohen, Shaye J. D. “Judaizing” in The Eerdmans Dictionary of Early Judaism, p. 847-848.
[x] Moo, Douglas. Galatians (BECNT, Grand Rapids, MI: Baker Academic, 2013), p. 151.
[xi] These comments should not be interpreted as anti-Semitic. I went to a church with a Hebrew-Christian emphasis, and participated in paschal seders and the Purim play. These were done to introduce goyim, like me, to the rich history and traditions of Judaism. This is entirely different from compelling goyim to perform rituals, as a Jew would do, for the betterment of one’s spiritual life.
[xii] Bauckham, R. J. “Sabbath and Sunday in the Protestant Tradition” in From Sabbath to Lord’s Day, p. 332-334.
[xiii] Heylyn, Peter. The History of the Sabbath 1636, 2nd ed. (updated by Stuart L. Brogden, 2018).
[xiv] Carson, D. A., ed. From Sabbath to Lord’s Day.
[xv] O’Hare, Terrence D. The Sabbath Complete.
[xvi] Parker, Kenneth L. The English Sabbath (Cambridge, England: University Press, 1988), p. 24.
[xvii] Ibid. p. 150-151.
[xviii] Rushbearing was an annual resurfacing of church floors on the anniversary of the church’s dedication. Following a religious ceremony, the event turned into a festival with games, sports, drinking, and dancing. Bearbaiting was a spectator event during which a bear was tethered to a pole and tormented by viscious dogs, which also suffered during the contest.
[xix] Heylyn, Peter. The History of the Sabbath; 1636, 2nd ed. (updated by Stuart L. Brogden, 2018) p. 435, 427. Note Chantry’s observation of this same phenomenon of “authoritarian oversight” in today’s Sabbatarian churches: “Elders are determined to insist that church members keep the Sabbath in detailed specific application” (p. 80).
[xx] Ibid., p. 442.
[xxi] Ibid., p. 434.
[xxii] Cox, Robert. The Literature of the Sabbath Question, Vol. 1; 1865, (repr USA), p. 163.
[xxiii] North, Gary. “The Economics of Sabbath-keeping” in The Institutes of Biblical Law, p. 828.
Typology. “Adam is a type of him who was to come” (Rom 5:14). Typology is a hermeneutic technique as conveyed by Paul’s insightful understanding of a forward-looking analogy between biblical history and its culmination in Jesus Christ. Typology includes the terms type, typical, typify, typological, antitype, antitypical, prototype, and archetype. From Gk. τύπος (tupos) it suggests a copy or imprint made from a die, the negative space from a nail (Jn 20:25), or a structure from a model (Acts 7:44; Heb 8:5). By extension and as related to human conduct, tupos can be a pattern of behavior to avoid (1 Cor 10:6-11) or an example to follow (2 Thes 3:9; 1 Tim 4:12). “The word ‘type’ means to strike, as with a seal in soft clay to leave a certain figure.”[i] The concept of typology is also expressed as the connection between a shadow and the body (Col 2:16-17; Heb 10:1). In both cases, the imprint or shadow is known to have been derived from some other object, which then draws attention to the original rather than to the copy. The antitype[ii] is the form (body) from which the pattern (shadow) was made. Based on these concepts, typology identifies aspects of God’s work in redemptive history in the OT through such things as persons, situations, objects, laws, and institutions and relates them by analogy or correspondence to NT fulfillments. Typology is therefore grounded on the forward-looking message of the OT.[iii] Greidanus reviews the history of thought about the relationship of the two testaments and concludes, “Since the heart of the New Testament is Jesus Christ, this means that every message from the Old Testament must be seen in the light of Jesus Christ.”[iv] Besides explicit prophecies of a coming Messiah, there are subtle prefigurations of the Messiah and His work of redemption in OT figures, events, and laws. “A type is an Old Testament institution, event, person, object, or ceremony which has reality and purpose in biblical history, but which also by divine design foreshadows something yet future.”[v] The term “antitype” describes the fulfillment or realization of the type. “The antitype was not designed to give a hidden meaning to the type or to change the meaning originally intended by it. Rather it is the anticipated event, person, object, or institution which corresponded in some imitative fashion to its earlier type.”[vi] “In Col 2:17 the law is called the shadow of future things; contrasted with it is the eschatological presence of the body of Christ.”[vii] “Matthew sees in Jesus the fulfillment not just of specific texts but also of historical resonances of type to antitype.”[viii]
Biblical typology is an interpretive method that recognizes patterns and analogy in historical events that were designed and intended by God to foreshadow future, superlative, and escalating events regarding redemptive themes. For example, Paul stated that Adam was a type (Gk. τύπος) of Jesus Christ (Rom 5:14) in that Adam foreshadowed one to bring righteousness to many. In the book of Hebrews, the author asserts that the sacrificial system of Israel was a shadow (Gk. σκιἀ) of Christ’s sacrifice on the cross (Heb 10:1). We know God provided a type or pattern in the past because in this “present day” God brought and will bring the final events to pass through His Son, Jesus Christ (1 Cor 10:11; Eph 3:1-7; Col 1:24-27; Heb 1:1-4). The imprints of God’s work in redemptive history look forward to His culminating works through Jesus Christ. “The same God who revealed himself in Christ has also left his footprints in the history of the Old Testament covenant people…”[ix] Now that we see the reality, the previous types and shadows are now understandable. And in the case of ceremonial laws, Mosaic institutions, and cultic objects, their fulfillment has rendered them inoperative and useless for believers in Jesus Christ (Eph 2:15; Col 2:14-17; Heb 9:1-10).
While typology seems to overlap the concept of metaphor, in that one thing is analogous, similar, or correspondent to another, it advances instead a divinely premeditative act, purposely realized later in history by the outworking of the Lord’s will. Likewise, typology may seem like prophecy, however, the type could not be understood until the antitype was revealed (2 Cor 3:14-16). Typology dovetails with the concept of fulfillment. “The Mosaic or law-covenant looked ahead to the coming of the Savior, thus administering God’s covenants by means of promises, prophesies, ritual ordinances, types, and foreshadowings that anticipated the Savior and his redeeming work.”[x] “In the hermeneutical τύπος passages we find the prophetic structure and additional aspects of the historical structure, namely, historical correspondence and progression. There is an historical correspondence between certain OT and NT persons, events, and institutions. By divine design the OT realities are advance-presentations of corresponding (but absolutely ‘escalated’) NT realities, and there is a devoir-être relationship between the OT realities and the NT fulfillments.”[xi] “Typology is evident in the OT, both in prophetic texts and in historical and descriptive material.”[xii] Therefore, there will be correspondence and analogy between the two testaments. “Thus NT writers may, in places, explain phenomena in the new Messianic era in terms of their OT precursors.”[xiii]
During medieval times, typology was unfortunately linked with allegorization, an interpretive technique that often led to fanciful ideas that had little to do with the text. As a result, some Bible interpreters are understandably cautious about making typological connections beyond what is already and specifically exemplified in the NT. Certainly, care must be exercised in drawing a typological connection between an OT passage and its NT fulfillment.[xiv] “The dangers of reading things into the Old Testament text, however, indicated that typology must be carefully defined and even then handled with great care.”[xv] Fortunately, the NT gives multiple examples, enough to develop criteria for making valid, biblically based, Christocentric connections between type and antitype. This aspect of typology will be examined later.
There are two important considerations attendant to typology: 1) the implications of a fulfilled type, especially a Mosaic institution, ceremony, or object, and 2) the seat of authority to bind or release a Christian from the obligation to observe, practice, or use fulfilled ceremonial laws, institutions, or objects. These are the vital concerns regarding the relationship of believers to the OT Sabbath.
OT persons, institutions, ceremonies, and objects are presented in the NT as fulfilled types of present realities. The author of Hebrews establishes the existence of an historical type, draws implications from the fulfillment of that type, and describes how that fulfillment affects life under the New Covenant. Type Established. Melchizedek of Salem is shown to correspond to Jesus as a king, a priest, and one to whom is paid homage (Heb 7:1). His name means “righteous” and his city of origin means “peace” (Heb 7:2)—attributes assigned to our sinless and peace-making Savior. Even the absence of Melchizedek’s pedigree corresponds to the timeless existence and transcendence of Jesus’ life and ministry (Mic 5:2; Heb 7:3, 6). Furthermore, Melchizedek was a priest of God before Levi or Aaron were ever born, thus qualifying Jesus, from the tribe of Judah, to be a priest of God (Heb 7:14-16). Implications. The implications of this typological fulfillment focus on Melchizedek’s blessing of Abraham, that “beyond all contradiction, the lesser is blessed by the better” (Heb 7:6-7); that is, Jesus is superior to father Abraham. The next implication focuses on Abraham’s voluntary tithe to Melchizedek, that “Levi…paid tithes through Abraham” (Heb 7:9-10); that is, the institution of the Levitical priesthood is subservient to the priesthood of Jesus. Because the Levitical priesthood is inferior, weak, and unprofitable (Heb 7:18), and typologically looked forward to the enduring, effective, and unchangeable priesthood of Christ, the law(s) associated with the Levitical priesthood must also be changed (Heb 7:11-12). That is, a new covenant has been enacted for the people of God (Heb 8:7-13). Present Obligations. With the old covenant becoming obsolete and fading away, there is an annulling of the former commandment (Heb 7:18) which includes the gifts and sacrifices offered (Heb 7:27; 8:3), the altar (Heb 8:13) with its divine service (Heb 9:1), the tabernacle (Heb 8:2, 5; 9:1) and its furnishings (Heb 9:2), the Sabbath showbread (Heb 9:2) and tithes, and ceremonial laws affecting food and drink, washings, and fleshly ordinances (Heb 9:10). Jesus is not mortal and does not count on tithes to support Him. He ministers in heaven itself and does not need an earthly tabernacle, which was a shadow anyway (Heb 8:5). He is the mediator of the new covenant (Heb 9:15), so we pray directly to Jesus (Heb 10:19-23). Our fellowship with one another extends to heaven so an earthly building or focus of religious power no longer defines our worship (Heb 9:11). We gather together not on the Sabbath, but on the first day of the week, and share with one another and give praise to God, because these are now our spiritual offerings (Heb 13:5-16). The author of Hebrews gives no indication that any of the former laws concerning worship should be continued. The argument developed from Ps 109:4 (a priest forever) and Jer 31:31-24 (a new covenant) follows the earlier argument made from Ps 95:7-11 (Today, enter into rest), that there would not have been given a future promise unless the former institutions were inadequate.[xvi] Given the author’s earlier typological elucidation of the Canaan rest, the Sabbath rest, and the creation rest as prefigurations of Christ’s redemptive rest, there is no possibility that the land or the Sabbath have anything “real” to offer us beyond what Christ has already accomplished on our behalf. The real soul rest, the real everlasting priesthood, and the real new covenant have fully provided what the previous figures only dimly portrayed. His salvation rest is even better than God’s transient rest following creation.
“For example, we know that the laws concerning sacrifice were fulfilled in the final atoning sacrifice of Jesus. We need not, and ought not, sacrifice animals for the forgiveness of our sins. But the principles of old—acknowledging our sin, repenting, and trusting in God’s provision alone (Jesus)—remain the same.”[xvii] In the same way, we know that the laws concerning the Sabbath were fulfilled in Jesus’ sabbatic sleep of death. We need not, and ought not, stop work for 24 hours on the Sabbath to demonstrate our trust in God to provide for our salvation. But what remains are the principles of maintaining trust in Christ’s work of redemption and sanctification, refusing to trust in ourselves, and waiting in hope for God’s final redemption of us. “In the Old Covenant administration, the eighth day or the first day of a new week typified the redeeming re-creative power of Jesus’ death and resurrection.”[xviii] “The first day as the day of resurrection was not arbitrary but fulfilled typology and prophecy from the Scriptures.”[xix] This commendable statement from Schwertley summarizes the authority for Christians to assemble on Sunday rather than Saturday. First-day worship was not decided by the apostles ad hoc or by lot, but by the will of God who both typified and fulfilled it. The apostles merely acted upon their understanding of the implications of Jesus’ resurrection, His pre-ascension appearances, and the gift of the Holy Spirit, which made full that which was typified in first-day (eighth-day) ceremonies in the law. Christ-followers could not have come to exclusively assemble for worship on Sunday unless they eventually understood that the Sabbath was fulfilled in Christ and consequently rendered inoperative. “[Matthew’s] elementary education and subsequent synagogue attendance, even if abandoned at some point in his adult life, would have steeped him in the contents and interpretation of the Hebrew Scriptures.”[xx]
[i] Buchanan, George Wesley. The Book of Hebrews: Its Challenge from Zion, p. 459.
[ii] Though in Hebrews 9:24 the temple is described as the inferior “antitype” of the heavenly temple model. While the NT may use the terms more loosely, we attempt to be more precise by assigning to “antitype” the figure to which the type was pointing.
[iii] McCartney and Clayton. Let the Reader Understand, p. 163.
[iv] Greidanus, Sidney. Preaching Christ from the Old Testament, p. 51.
[v] Campbell, Donald K. “Types” in The Theological Wordbook” p. 363.
[vi] Buchanan, George Wesley. The Book of Hebrews: Its Challenge from Zion, p. 12.
[vii] Schulz, Siegfried. “σκιά, ἀποσκίασμα, ἐπισκιάζω” in TDNT, Vol. 7, p. 398.
[viii] “Knowles, Michael P. “Scripture, History, Messiah: Scriptural Fulfillment and the Fullness of Time in Matthew’s Gospel” in Hearing the Old Testament in the New Testament, Stanley E Porter, ed., p. 78.
[ix] Von Rad, Gerhard. “Typological Interpretation of the Old Testament” in Essays on Old Testament Hermeneutics, p. 36.
[x] Bahnsen, Greg L. “The Theonomic Reformed Approach to Law and Gospel” in Five Views on Law and Gospel, p. 97.
[xi] Davidson, Richard M. Typology in Scripture, p. 397. Emphasis in the original. “Devoir-être” is taken to mean the inevitable, necessary outcome—a divinely destined certainty—rather than a vague future occurrence (p. 309-310).
[xii] McCartney and Clayton. Let The Reader Understand, p. 164.
[xiii] Klein, et. al. Introduction to Biblical Interpretation, p. 183.
[xiv] Klein, et. al. Introduction to Biblical Interpretation, p. 207. McCartney, Dan and Clayton, Charles. Let the Reader Understand, p.162-169.
[xv] Greidanus, Sydney. Preaching Christ from the Old Testament, p. 254.
[xvi] Johnson, Luke Timothy, Hebrews in TNTL, p. 186.
[xvii] Brickner, David and Robinson, Rich. Christ in the Feast of Pentecost, p. 215.
[xviii] Schwertley, Brian, “The Resurrection and Post-Resurrection Narratives” ch. 2. Online: http://www.reformedonline.com/uploads/1/5/0/3/15030584/resurrection_book.pdf , accessed 1/12/2017.
[xix] Schwertley, Brian, “The Resurrection and Post-Resurrection Narratives” ch. 2. Cited above. Schwertley knows that a type fulfilled is a type annulled or rendered inoperative. But look at this following statement: “Under the Old Covenant, God’s people looked to the seventh day, when Jehovah rested from His creative labor, as their day of rest and worship. But under the New Covenant, our Sabbath is on the first day to honor the Savior’s redemption and recreation of all things.” Even though the Sabbath is fulfilled by Jesus finishing the work of redemption and resting from that work on the Sabbath, Schwertley couldn’t help but refer to the first day as a Sabbath. He seems to forget that the Sabbath was fulfilled on Saturday just as much as the wave offering was fulfilled on Sunday. The grain that falls to the ground and dies will spring forth with renewed life (Jn 12:24). Both feasts anticipated the Lord, even if in differing aspects of His ministry, and both were fulfilled, rendering them useless since the antitype has arrived.
[xx] Blomberg, Craig L. “Matthew” in Commentary on the New Testament Use of the Old Testament, eds. Beale and Carson, p. 1. Even if this is a supposition, it is certainly plausible.
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.
While reading this book, I decided to learn more about the author and came upon an autobiography published posthumously from his dairy and notes. The author of a book wants to know his audience, but a book reviewer wants to know the author. The editors of his biography remarked that Shepard had a “simple, childlike confidence in God, [a] heartfelt and earnest piety, and . . . an unaffected devotional spirit.”[i] After his death, mourners lauded his treatise, Theses Sabbaticae, “wherin (sic) he hath handled the morality of the Sabbath with a degree of reason, reading, and religion which is truly extraordinary.”[ii] The title of his publication expresses his affinity for Latin which he sprinkles throughout his dissertation on the Sabbath.
Thomas Shepard was born on November 5, 1605, the day it was rumored that supporters of the Roman Catholic Church were to “blow up” the Protestant-controlled English Parliament. His father could not believe that such an act could be done in the name of the church and so named his son Thomas after the incredulous apostle of Jesus Christ. His father, William, married a grocer’s daughter and had three sons and six daughters, but only four of them were alive at the time of his writing. His unnamed mother died when he was four and his father’s second wife died when he was ten. His father took a third wife, who did not like Thomas at all, and she succumbed to sickness as well. Shepard eventually studied at Cambridge University, earning his Master of Arts, and took up ministry in Essex. He eventually married in 1632 “the best and fittest woman in the world” amidst the religious conflicts of the day. Parker mentions Shepard in his book about the parliamentary conflicts about the Sabbath roughly during 1560-1630. Shepard is described as a crypto-papist[iii] who made arguments before the parliament in 1621 that were not well-received. He was but sixteen years of age. Parker summarizes, “Other members attacked Shepard for his abuse of God’s word, and the Commons passed a resolution that he should be ‘cast out of the House as an unworthy member’.”[iv]
In October 16, 1634, he took steps to leave old England with his wife and first son, Thomas, to New England to escape religious turmoil possibly related to his Separatist beliefs. His son died early in the travels before leaving England. His wife bore a second son, whom he also named Thomas. The journey continued in August 1635 through the seas with various terrors and they finally landed in New England in October. His journey was part of the “Great Migration” of Puritans from England during this time providing continued growth of the Massachusetts Bay Colony. His wife, Margaret, died shortly after arriving in 1636. He married a second time in October, 1637. Their first son died. Their second son Samuel was alive during his final years, but his third son, John, died in infancy. Another son was born in April 1646, living but three years. So tender a heart he maintained, that in all these deaths he seemed to believe they were provoked by his own sin.[v] He married a third time in 1647 and had a son who would later become a minister. Thomas Shepard died August 25, 1649 at the age of 44. He was then pastor of the Church of Christ, at Cambridge. His life was brief and full of hardship, yet he served the Lord with all his might and mind.
This great man was familiar with arguments antagonistic to the Sunday Sabbath viewpoint from such authors as Primrose,[vi] Heylin,[vii] Ironside,[viii] Wallæus,[ix] Traske,[x] Gomarus,[xi] Brabourn,[xii] Broad[xiii], and others. These men and their works are described in Robert Cox’s (1865) The Literature of the Sabbath Question. So Shepard determined to defend the Westminster (1632) idea that the Sabbath of the Decalogue is in continuing force not only for the church, but for the world, and that this day was divinely selected to be the first day of the week since the resurrection of Jesus. His writing was also occasioned by King Charles I, who republished in 1632 King James’s 1618 Book of Sports, that conveyed the King’s desire that the populace are at liberty to engage in Sunday pastimes after church, notwithstanding the judgmentalism of Puritans.[xiv]
This may have been a well-respected work in the 17th century, but it makes for difficult reading today. His sentences are long and convoluted, some of them filling nearly a whole page. An example follows.
“The Familists and Antinomians of late, like the Manichees of old, do make all days equally holy under the gospel, and none to be observed more than another by virtue of any command of God, unless it be from some command of man to which the outward man they think should not stick to conform, or unless it be pro re nata, or upon several occasions, which special occasions are only to give the alarums for church meetings and public Christian assemblies—an audacious assertion, cross to the very light of nature among the blind heathens, who have universally allowed the Deity whom they ignorantly worshiped the honor of some solemn duties; cross to the verdict of Popish schoolmen and prelatists, whose stomachs never stood much toward any Sabbath at all; cross to the scope of the law of the Sabbath, which, if it hath any general morality, (not denied scarce to any of Moses’ judicials,) surely one would think it should lie in the observation of some day or days, though not in a seventh day, for which now we do not contend; cross also to the appointment of the gospel, foretold by Isaiah and Ezekiel, (Is. lvi. 4, 6; Ezek. xliii. 27,) made mention of by our Saviour to continue long after the abolishing of all ceremonies by his death, (Matt. xxiv. 20,) who therefore bids them pray, that their flight may not be in the winter, nor on the Sabbath day, which, whether it be the Jewish or Christian Sabbath, I dispute not; only this is evident, that he hath an eye to some special set day, and which was lastly ordained by Christ, and observed in the primitive churches, commonly called the Lord’s day, as shall be shown in due place, and which notion, under pretense of more spiritualness, in making every day a Sabbath, (which is utterly unlawful and impossible, unless it be lawful to neglect our own work all the week long, and without which there can be no true Sabbath;) doth really undermine the true Sabbath, in special set days; and look, as to make every man a king and judge in a Christian commonwealth would be the introduction of confusion, and consequently the destruction of a civil government, so to crown every day with equal honor unto God’s set days and Sabbath which he hath anointed and exalted above the rest, this anarchy and confusion of days doth utterly subvert the true Sabbath; to make every day a Sabbath is a real debasing and dethroning of God’s Sabbath.”[xv]
There were times that I followed his logic and agreed with his conclusions, and sometimes he asked good questions, but didn’t always answer them. Yet conversely he made outrageous statements and non sequiturs. Overall, his arguments for the morality of the Sabbath were barely understandable. He spent little time on the relationship of the Sabbath to ceremonial law, typology, and eschatology. He provided no detailed research regarding the expression of sabbatical natural law in primitive peoples or earlier cultures, and he failed to explain how the Christian church missed this critical doctrine until his time.
“Because the express words of the commandment do not run thus, viz., “Remember to keep holy that seventh day,” but more generally, “the Sabbath day;” it is in the beginning, and so it is in the end of this commandment, where it is not said, that God blessed that seventh day, but the Sabbath day; by which expression the wisdom of God, as it points to that particular seventh day, that it should be sanctified, so it also opens a door of liberty for change, if God shall see meet, because the substance of the commandment doth not only contain that seventh day, but the Sabbath day, which may be upon another seventh, as well as upon that which God appointed first; and that the substance of the command is contained in those first words, “Remember the Sabbath day to keep it holy,: may appear from the repetition of the same commandment, (Deut. v.12,) where these words, “As the Lord thy God commanded thee,” are immediately inserted before the rest of the words of the commandment be set down, to show thus much, that therein is contained the substance of the fourth command; the words following being added only to press the duty, and to point out the particular day, which at that time God would have them to observe.”[xvi]
It was hard not to recall in his biography his recollection of former times as a student. “The third yeare wherin I was Sophister (at Cambridge) I began to be foolish & proud, to show myselfe in the public schooles there to be a disputer about things which now I see I did not know then at all but only prated about them.”[xvii] While only occasionally did he mock the ignorance of those with whom he disagreed, he was generally methodical and studious in discussing the multitude of considerations in this debate.
His work is divided into four sections. First, he determines to prove by many infallible proofs, termed “theses,” that a religious rest every seven days is a moral commandment from the beginning of creation. This section is comprised of 207 propositions in which he lays out his powers of deduction and induction. His main argument for the morality of the Sabbath is its presence within the Decalogue. While he discusses the fact that moral and ceremonial laws are often listed side by side in the OT and that how laws are listed is no way to determine the difference between them, he simply asserts that it is not so in the Decalogue—they are all moral. This is a logical fallacy in itself as he assumes to be true what he seeks to prove. He expends considerable ink on the relationship of the morality of the Sabbath to the law of nature, whether the morality is abstract or concrete, general or particular, primary or secondary, moral-moral or moral-ceremonial, private or public, internal or external, and direct or indirect. This was difficulty reading to be sure and offers little for Sabbatarians to draw upon for the defense of the morality of the Sabbath. As he considers the creation week, he makes the outlandish statement that “God never made himself an example of any ceremonial duty, it being unsuitable to his glorious excellency to do so.”[xviii] He states this as if it were a well-known fact, and then claims that this is the reason why the weekly Sabbath is moral and the yearly Sabbath of the Land is not. Shepard fails to observe that God’s seventh day rest was not a recurring Sabbath nor described as such, so His example doesn’t actually demonstrate the weekly Sabbath. Shepard also fails to notice that God gave Adam an example of a bloody sacrifice (Gen 3:21), the foremost of all ceremonial laws. So it certainly is acceptable for God to demonstrate a behavior that has ceremonial implications. The manna was provided in the wilderness at the set times that He willed to provide it, doing so for six days and refraining on the seventh. His example provided the experience necessary to initially teach the Israelites the rules about Sabbath-keeping and He continued to provide manna in the same manner week after week for forty years. The Lord tutored Israel in Sabbath law and He directly involved Himself in the sanctification and sanction of it. God most certainly made Himself an example of ceremonial law.[xix] On the eve of His crucifixion, Jesus provided an example during the annual seder of the new covenant meal—the Lord’s Supper—which is not moral but a ceremonial institution, because it had a beginning that very night and will come to a conclusion when Christ comes into his kingdom.
The second focus of his book is in defending the change of the day of week on which the Sabbath occurs, from the seventh day of the week to the first. As a Lord’s Day advocate, I agree with him that the Christians are obligated to assemble on Sunday and that the authority for it came through the apostles and the ground for it due to the resurrection, but I disagree that the Sabbath itself was reassigned to Sunday. I agree that assembling together (“going to church”) is not a matter of Christian liberty, otherwise there would be no sin in forsaking the assembly. So Shepard attempts to explain why the Jewish Sabbath on Saturday is ceremonial and the Christian Sabbath on Sunday is moral. According to Shepard there was a moral Sabbath practiced by the patriarchs and then the Jews were given their Sabbath which is only “accidentally typical”; that is, it was assigned typological attributes specific to the Jews which are not essentially moral. Those typical features may be done away with—and he assures us they were abrogated—but the force of the fourth commandment continues. He asks, “What type is affixed and annexed to the Sabbath?” and answers, “I think it difficult to find out.” Of interest here is that he does not think that by shifting the Sabbath one day that the morality of it is undermined. He explains that the Jews celebrated their Sabbath at the end of six days work and Christians celebrate their Sabbath at the beginning of the week, thus both give the Lord one-seventh of their time, which is the moral requirement. If this is the case, then the Lord required the observation of two consecutive Sabbaths (which disrupted the rhythm of the universe) and He altered the concept of rest as a prelude to work instead of the completion of work. Well, few there be (Sabbatarians included) that can’t help but think of the Sabbath as something to work toward, the fruit of the labor. It remains a rest for having worked. For example, Pink asserts “He who never works is unfitted for worship…Work is to pave the way for worship…The more diligent and faithful we are in performing the duties of the six days, the more shall we value the rest of the seventh.”[xx] But some Sabbatarians disagree. Plonk argues that Adam began his week with worship. “What needs to be emphasized here is that worship comes before work, both in connection with creation and redemption. The day of rest precedes the days of toil.”[xxi] So it is unclear whether Sabbatarians are following the example of God or Adam. Shepard sees the analogy between God’s creation rest coming at the end of His work and Christ’s rest coming at the end of His work, only Christ’s rest was not in the grave on the Sabbath but on the first day of His resurrection. Since “man’s sin spoiled the first rest . . .the day of it might be justly abrogated,” he avers. Taking what he says all together: God’s rest was the last day of the week, but for Adam his rest began the week, and since Adam ruined the last day of the week Sabbath, the Jews were made to follow the example of God by observing the Sabbath on the last day of the week; and this was typological and could be abolished (only that would make God an example of a ceremony); so Christ having paid for sin and completed the work of redemption, rested on the first day of the week and restored the original intent that man begin the week with a Sabbath (even though the Creator’s perfect rest was on the last day of the week).[xxii] The more he babbles, the more the incongruities accrue.
Thirdly, he evaluates various opinions about the timing of the observation of the Sabbath; that is, when it ought to begin and end. This was a fiercely debated aspect of Sabbath-keeping in his day and so the English Parliament in 1656 defined the Lord’s Day as the time between midnight Saturday night to midnight Sunday night.[xxiii] In opposition to this act, Shepard ably demonstrates that the Jewish Sabbath was from “even to even” and deduces that the proper observation of the Christian Sabbath should encompass the same timeframe. “If therefore the Jewish Sabbath ended at even, the Christian Sabbath must immediately succeed it, and begin it then, or else a moral rule is broken.”[xxiv] For Shepard, this is a moral issue, and it is a sin to think otherwise. He is but a step away from seventh-day Sabbatarianism, which incidentally got its first church in England in 1653, less than five years after the publication of his book. And the first Seventh-day Baptist Church was formed in the colonies in 1671.
Lastly, he engages the reader with his thoughts about the manner in which the Sabbath is sanctified. As a preacher at least influenced by Puritanism, he is aghast at the libertarian attitude of Roman Catholics who make Sunday a “dancing Sabbath.” To keep the Sunday Sabbath holy, one must look to the Jewish legislation. “Whatever holy duties the Lord required of the Jews, which were not ceremonial, the same duties he requires of us upon this day.”[xxv] Most readers of Exodus think the Jews were not permitted to cook, make a fire, or gather sticks on the Sabbath—but according to Shepard, these are permissible on the Christian Sabbath, not because these were ceremonial laws now abolished or antiquated civil laws, but because they were never legal restrictions in the first place. He has an entirely different take on these three supposed prohibitions. His exploration of these topics in Theses 6-8 should make Reformed exegetes cringe. He cites Numbers 11:8, which states, “The people went about and gathered it, ground it on millstones or beat it in the mortar, cooked it in pans, and made cakes of it; and its taste was like the taste of pastry prepared with oil,” and concludes that it was lawful to do this on the Sabbath. He sees in this passage a daily activity. However, Exodus 16:23 states that the Jews were to gather on the sixth day the quantity for two days, only they should “Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.” So it is quite clear that the Lord did not allow them to prepare the manna on the Sabbath. After all, they tried to put God to the test (cf. Ex 17:7), but He turned it around and put them to the test (Ex 16:4). What sort of test would it be if they could go out every day and gather manna every day and cook it every day? The consensus of three thousand years of Judaism and nearly two thousand years of Christianity mean little to Shepard on this matter. Klagsbrun (JSS) says, “Laws regulating the preparation of food for the Sabbath ahead of time would be based on the manna that anticipated the Sabbath.”[xxvi] Kaplan (JSS) states that the use of fire is a prototype of work because it is “one of the prime ways in which man demonstrates his mastery over nature.”[xxvii] Commenting on this passage, Henry (CS) states, “On that day they were to fetch in enough for two days, and to prepare it, v. 23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day.”[xxviii] Regardless, Shepard is not so strict about work restrictions, restricting the work restriction only to servile works that are “done for any worldly gain, profit, or livelihood, to acquire and purchase that things of this life by weekday labor… hence buying, selling, sowing, reaping, which are done for worldly gain, are unlawful on this day, being therefore servile work; hence also worldly sports and pastimes.”[xxix] But it is permissible to cook, build a fire, and gather sticks on the Christian Sabbath. However, it is an open question whether presumptuous Sabbath-breakers should be put to death. He addresses the fact that God performs works of maintenance in His good providence, but Shepard disallows sweeping the house, washing clothes, or watering horses. It is interesting to me how the Puritans despised the ceremonies of Judaism, the legalisms of the Pharisees, the superstitions of Roman Catholics, and the doctrinal inventions of Popery, yet their views about the Christian Sabbath are blood kin to them all.
[i] Shepard, Thomas. Autobiography of Thomas Shepard, Boston: Pierce and Parker, 1832, p.3.
[ii] Ibid., p. 104.
[iii] I could find no actual denominational association for Shepard. He seems aligned with Puritan beliefs, but does not hold to the strictness they are known for regarding the Sabbath; and in his writings, “Puritan” is a pejorative term. There were dissenters, and separatists, and non-conformists at the time, so I gather that he was a Congregationalist.
[iv] Parker, Kenneth L. The English Sabbath, p. 171.
[v] Six epidemics of smallpox affected the Boston area from 1636-1698 (Campbell, American Disasters). At this time, the prevailing belief was that calamities were brought on by the will of God.
[vi] Alt. Primerose, David. Minister at Rouen. Authored A Treatise of the Sabbath and the Lord’s Day in 1636, supportive of the Declaration of Sports.
[vii] Alt. Heylyn; Sub-dean of Westminster and Chaplain to Charles I; Wrote The History of the Sabbath in 1636 with a preface to the king “to show them how much they deceived not only themselves and others, in making the old Jewish Sabbath of equal age and observation with the Law of Nature, and preaching their new Sabbath doctrines in the Church of Christ, with which the Church hath no acquaintance.” He denies that the Sabbath was instituted any earlier than in the wilderness as described in Exodus and that the Lord’s Day is not a Sabbath at all, nor had it ever been during the long history of the church, not until after the Reformation.
[viii] Ironside, Gilbert. Bishop of Bristol; His 1637 book answers seven questions regarding the Sabbath dispute; denies that Adam was given the Sabbath; that the 4th commandment obliges Christians to observe the Sabbath; that devoting one day a week to worship is not natural, nor moral.
[ix] Wallæus, Anthony. Professor of Divinity at Leyden; authored a dissertation on the Sabbath in 1628.
[x]Traske, John. In 1620 published curiously titled “A Treatise of Liberty from Judaism” in which he takes the morality of the Sabbath to its logical end, and advocated Saturday Sabbatarianism, in addition to Jewish food laws. According to Cox, Heylin wrote about Traske, telling of his public whipping and 3 year incarceration, afterward he recanted his “rather humorous than hurtful” opinions and died in obscurity (Cox, p. 153).
[xi] Alt. Gomar, Francis; his 1628 investigation into the origin of the Sabbath denies that the Sabbath was instituted at creation, neither does the 4th commandment oblige all men to religious rest one day in seven.
[xii] Alt. Brabourne, Theophilus; a Puritan minister; reasons that if the 4th commandment is moral, then that affirms the Saturday Sabbath as obligatory upon the church; and further denies the Sabbath was moved to Sunday. Those of this theological bent were called “Sabbatarians” for holding to a Saturday Sabbath, but his followers (and of Traske) are now called 7th Day Baptists. Cox states that Brabourne was brought under pressure by a Commission of Charles I, and submitted to orthodox doctrines (p. 162).
[xiii] Broad, Thomas. Issued a tract regarding the 4th Commandment in 1621, advising that the Lord’s Day be kept as it has been since the resurrection of Jesus, without the formalities of the Sabbath.
[xiv] Cox states (p. 163) that when the Puritans got the legislative advantage, “in 1643 it was ordered by the Long Parliament to be burned by the hands of the common hangman… and all having copies of it were required to deliver them up to be thus disposed of.”
[xv] Shepard, Thomas. Theses Sabbaticae (1649), reprinted 2002, Dahlonega, GA: Crown Rights Book Company, p. 73-74.
[xvi] Ibid., p. 135.
[xvii] Shepard, Thomas. Autobiography of Thomas Shepard, Boston: Pierce and Parker, 1832, p. 20.
[xviii] Shepard, Thomas. Theses Sabbaticae, p. 38-39.
[xix] This is similar to the statement: “Don’t require of others what you are not willing to do yourself.”
[xx] Pink, Arthur W. The Ten Commandments, p. 28
[xxi] Pronk, Cornelis. “Worship Comes Before Work” March 1995 (Reprinted in “Keeping the Christian Sunday”).
[xxii] The view that the patriarchal Sabbath was on the first day of the week is mentioned in the JFB Commentary on Exodus 16:23-26.
[xxiii] Cox, Robert. The Literature of the Sabbath Question, p. 254.
[xxiv] Shepard, Thomas. Theses Sabbaticae, p. 241.
[xxv] Shepard, Thomas. Theses Sabbaticae, p. 254.
[xxvi] Klagsbrun, Francine. The Fourth Commandment, p. 28.
[xxvii] Kaplan, Aryeh. Sabbath Day of Eternity, p. 35.
[xxviii] Henry, Matthew. Commentary on the Bible, Vol. 1 p. 271 (Ex 16:22-31). However, Henry relaxes this law for Christians: “This does not now make it unlawful for us to dress meat on the Lord’s day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath.”
[xxix] Shepard, Thomas. Theses Sabbaticae, p. 257.
Summary. Thus far, a variety of Sabbath institutions (Jewish, Christian, Creation, and Eternal) have been described, which are now listed in the below chart—a timeline since creation. Each camp should be able to articulate from Scripture the similarities and differences between each expression of the Sabbath as it occurs along the timeline. Christians are not the only ones who lack clarity about this. Jews are not consistent in their understanding of the Sabbath either. For example, Kaplan (SJ)[i] correctly states that the Sabbath, or Shabbos, is a Jewish ritual. It marks and distinguishes the Jews from other cultures.[ii] Yet when the Sabbath was given to Israel in the wilderness, he asks, “Who counted it from the time of Creation?” as if it were ongoing since creation but not observed. And at the same time, he correctly perceives that the Sabbath was initially celebrated during the Exodus with the giving of manna and has been practiced faithfully ever since.[iii] Jewish scholars may involve creation story as the paradigm for rest, so that Sabbath-keeping means relinquishing any mastery over the world by means of our intelligence or skill. “We must leave nature untouched”[iv] in emulation of God. Kaplan calls God’s seventh day rest the “Sabbath of creation.”[v] Klagsbrun says that the fourth commandment “does not actually decree that we imitate God’s abstention from work” but she does call God’s seventh-day a Sabbath.[vi] Meier, approaching that question more from a literal-historical perspective asserts, “There are good reasons to avoid calling the seventh day a Sabbath in Genesis 2.”[vii] Like most Jewish scholars, Raphael places the origin of the Sabbath to the Jewish history of receiving manna, prior to Sinai.[viii] Neusner provides a unifying voice for Judaism in labeling the seventh day of creation a Sabbath, even though the ritual was not given until the exodus. The reference to the creation rest is perceived as a pre-addendum that adds meaning to the ritual given to Israel much later. The presuppositions inherent in this are: 1) the Torah was written for Israel, not for Gentiles, 2) the Torah was to demonstrate the uniqueness of Israel as opposed to the heathen nations, and 3) the seventh-day of creation (that they’ll call a Sabbath) was set apart from the other days of the week in the same way that Israel is set apart from the nations.[ix] The logical inference from this is that the Sabbath was not given to the Gentiles, otherwise, pagans would be as set apart, sanctified, and holy as Israel. Of course, the Jewish Sabbath is the original Sabbath. While there are shortcomings with their observation of it, all other expressions are mere copycats or counterfeits.
Since what we know about the Sabbath comes exclusively from the Mosaic covenant, we have ample information to allow a comparison with its supposed administration under the new covenant. The Christian Sabbatarian bases both the Mosaic and Christian expression of Sabbath-keeping on the fact that the Sabbath is commanded in the Decalogue and inferring from this a universal moral obligation. Chantry couches the differences between the Mosaic and Christian Sabbath in the fact that NT saints have fuller revelation and the gift of the Holy Spirit, therefore, “the ways in which the moral law was applied and the ways in which it was enforced differ greatly when we compare the management of Moses and the management of Christ.”[x] Jesus apparently handled “the same Sabbath law in a different spirit” and tolerated his disciples when they picked grain on the Sabbath.[xi] Observe that Chantry proposes that Jesus tolerated the actions and beliefs of his disciples and gave them permission to deviate from a standard, but it is not clear whether it is a pharisaical standard or a Mosaic standard. Did Jesus tolerate their righteous, religious, or unrighteous behavior? Was taking grain on the Sabbath a violation of the moral law or not? If their actions were not a violation of moral law, then what was Jesus tolerating? If taking grain on the Sabbath was a violation of pharisaical legalities, then why would Jesus have to “tolerate” that? Chantry then asserts that Jesus “reminds us of God’s judgment but stipulates no civil reprisals for breaking the Sabbath.”[xii] This sounds as if Jesus overlooked the disciple’s violation of this moral law, and protected them from the threats and punishments of the Mosaic law before the new covenant was in place. On the other hand, VanGemeren states that “Jesus’ teaching on the law has clear lines of continuity with the law of Moses,” yet “Jesus gave a stricter interpretation of Moses than the rabbis.” He concludes that Jesus held people more accountable to the sanctity of the law, including the Sabbath. “Rather than setting his disciples free from the law, he tied them more tightly to it.”[xiii] The lack of agreement between these two Christian Sabbatarians is because they misunderstand the crux of the controversies that Jesus intended to convey (amongst other things). Christian Sabbatarians view the gospel conflicts as opportunities for Jesus to set the record straight about Sabbath-keeping, so that Sabbath law may finally be kept in the spirit of the law. Once the apostles comprehended this teaching, the church was now prepared to observe the Sabbath correctly, albeit on a different day. According to Ray, “Jesus blasted the Pharisaic Sabbath, but in doing so he did not harm the biblical Sabbath at all.”[xiv] In other words, the original, biblical Sabbath remains for the church to observe. According to Christian Sabbatarians, this conflict in the grain field is presented by the Synoptists to demonstrate the proper interpretation of Sabbath law—that under the law, gleaners could pick and eat grain on the Sabbath (despite the Pharisee’s objection). Jesus corrected their misapprehension and let us know that if we are hungry gleaners on the Sabbath, we may eat of the standing grain. Christian Sabbatarians then conclude that the spirit of the Sabbath is meant to alleviate human hunger, but not by going to a restaurant.
|SS||Creation Sabbath||Sabbath||Sabbath||Sabbath||Sabbath||Eternal Sabbath|
|CS||Creation Sabbath||Sabbath||Sabbath||Mosaic Sabbath||Christian Sabbath||Eternal Sabbath|
|LD||God’s rest||None||None||Sabbath||Lord’s Day||Eternal Rest|
|SJ||God’s rest or “Sabbath”||None||None||Sabbath, to this day||Not really a Sabbath||All is “Sabbath”|
Putting aside the question whether one may properly call God’s seventh-day rest a “Sabbath,” the following questions are meant to inquire about the purported claim that by God’s rest, the Sabbath was decreed for mankind the day following their creation. That is, how did Adam and his posterity observe the Sabbath over the course of time?
- Pre-Fall. What did Adam understand about the Sabbath commandment before the fall? Did he observe a day of rest the following week, and if so, what was he resting from? Was his work prior to the fall something from which to rest? Did Adam extend the work prohibition to working animals? Was he required to make sacrifices as part of Sabbath worship? Was substitutionary death required before the fall? Was he allowed to leave Eden before the fall? If he disobeyed the Sabbath commandment before he ate the fruit, would that have been cause for ejection from Eden? If Adam were to sin, must his first sin have necessarily been eating of the Tree of Knowledge? What work did Adam do on the day of his creation? Is that a paradigm for the kind of work that Sabbath-keepers should avoid, i.e., naming things and tending a garden? Or was Adam only to refrain from manipulating the natural world? Was the last day of God’s week the first day of Adam’s week, such that the Sabbath began his recurring week of rest and worship?
- Post-Fall. Once Adam was banished, how did he observe the Sabbath? Did he stoke a fire on his Sabbath? Was the death-penalty in effect for Sabbath-breakers? If it was, are we to assume that Adam and Eve perfectly kept the Sabbath for over nine hundred years? Are we to assume that Cain and Abel kept the Sabbath? Was Cain a Sabbath-breaker? When did the Sabbath fall into disuse? Is there any evidence that societies observed a weekly rest prior to the existence of Judaism?
- What patriarchs kept the Sabbath? Did they keep the Sabbath the same way as Adam did? Did they rest from Friday evening to Saturday evening, or did they keep it during a single 24 day? What Sabbath did the Jews keep during their enslavement to Egypt? Could the Sabbath exist without anyone observing it? Does the observation of the Sabbath make it holy, or is the day itself intrinsically holy? If the Sabbath was a forgotten commandment, then why, when reinstituting it, did God not demand “payback” for all the missed Sabbaths? Since the Sabbath principle requires a whole day of abstention from work and rendering proper worship, did Noah and his family stop tending the animals one day in seven? Did Joseph prohibit the collection of grain in Egypt one day in seven? Did Jacob encamp for a day of rest when his brother was in pursuit of him?
- Why did God pronounce a death-penalty just for disobedient Jews; was it not as important in previous epochs? If the foundational reason for the Sabbath is creation, then why later associate it with their release from Egypt? Why are the Sabbath and New Moon often listed together? Why was a ritual law placed in the Ten Commandments? Who kept the Sabbath before the law, and how did they keep it? Does God keep the Sabbath in the same way that Jews keep the Sabbath, by refraining from any mastery over the environment? If the Sabbath is of universal obligation, then why does it appear that God gave the Sabbath only to the Jews? And why were not any of the pagan nations judged for failure to observe a Sabbath? Is the inclusion of animals in the Sabbath the result of natural law or ceremonial law?
- If the death penalty conveyed the seriousness of this command under Moses, why would God “decriminalize” the Sabbath for Christians? Isn’t the Lord’s Day even more important than the Sabbath? For those who believe God moved the Sabbath from Saturday to Sunday, why would God break the rhythm of week if that rhythm is a moral structure of time? Did Jewish converts disobey the fourth commandment when they rested on the Sabbath and the Lord’s Day, thereby working only 5 days in the week? Which Jewish Sabbath laws are in effect and which are not, and what is the biblical basis for making any distinctions?
- If in eternity we observe a Sabbath continuously, will the righteous no longer work? Will we also be observing the New Moon celebration in heaven or on a new earth? Will time be measured by the movement of the sun and moon? If heaven is a place of perfection and God is continuing the maintenance of the cosmos, what work is there for us to do? Why would the Sabbath ceremony be re-instituted and none of the other Jewish rituals? If the fourth commandment only demands that we give God one day in seven, is God changing His mind by demanding worship every day in heaven? If He creates a new earth, will the inhabitants keep Sabbath again? If so, why? And on what day? What would they be resting from?
[i] This is a late-comer, but Jews are a subset of the Saturday Sabbath group, hence the new abbreviation SJ.
[ii] Kaplan, Aryeh. Sabbath Day of Eternity, p.6
[iii] Ibid., p. 15.
[iv] Ibid., p. 19.
[v] Ibid., p. 18, 19, 20, 21.
[vi] Klagsbrun, Francine. The Fourth Commandment, p. 27.
[vii] Meier, Samuel A. “The Sabbath and Purification Cycles” in The Sabbath in Jewish and Christian Traditions, p. 5.
[viii] Raphael, Chaim. The Festivals, p. 62.
[ix] Neusner, Jacob. Confronting Creation, p. 78-89.
[x] Chantry, Walter. Call the Sabbath a Delight, p. 63.
[xi] Chantry, Walter. Call the Sabbath a Delight, p. 64.
[xii] Chantry, Walter. Call the Sabbath a Delight, p. 64.
[xiii] VanGemeren, Willem A., “The Law is the Perfection of Righteousness in Jesus Christ” in Five Views on Law and Gospel, ed. Strickland, p. 37-38.
[xiv] Ray, Bruce A. Celebrating the Sabbath, p. 72.