Martin Collins, reflecting on Christ's promise in Matthew 16:18 that He would build His Church, asks us whether we can identify the true church. Yes, we can, if we examine the fruits. For example, the true Church will follow God's Law and eschew the pagan traditions. We should interpret each of the letters to the churches in Revelation 2-3 as personal messages, as well as records of historical epochs of the true Church. Because God did not lead the members of the various historical churches to record their experiences, we must rely on the histories of their adversaries. The Catholic Eusebius, hardly an unbiased witness, has provided valuable insights about the persecutions which took place against those who resisted Emperor Constantine's displacement of Passover with Easter, a tragic consequence of the Council of Nicaea (325 AD). Constantine and, later, Archbishop Chrysostom of Constantinople displayed no tolerance for those who were on the fence; persecution and martyrdom shifted into high gear. Despite the Council of Laodicea's condemnation of the Sabbath, a large group of faithful believers termed Paulicians assembled in Armenia under the leadership of Constantine of Mananali, assiduously keeping God's laws, including the Passover and the Feast of Unleavened Bread, baptizing by immersion, preaching the Kingdom of God, and resisting the mainstream heresy emanating from Rome. Compromise (that is, spiritual adultery) begins a slippery slope of no return, where each successive compromise incrementally deadens the conscience. Like the Armenian Paulicians, we must take heed when we think we stand, for we may indeed be on the verge of perishing.
David Grabbe, reflecting on a notion that Sabbath-keeping is not a "salvational matter," urges that the question of a matter being "salvational" is a deceptive red herring, obscuring the real question: "Is it relational?" After Adam and Eve disobeyed God's command in a matter they must have considered "non-salvational," their relationship with their Creator suffered immediate and long-lasting damage. Consequently, they hid themselves in shame. If we had been in their place, what value would we place on a peaceful relationship with God? Jesus Christ defines eternal life as knowing the Father, and adds that if we love Him, we will keep His Commandments. Failure to obey God's commands demonstrates our disdain of them. Cultivating a relationship with God resembles cultivating a marriage relationship; if we know that some "minor" behavior annoys our spouse, we will avoid it, insignificant as we think it is. If our greatest desire is to live with God, we will do our best to live that right way, realizing that everything matters. We should not seek how much we can get away with, but instead study how we can maximally yield to His desires for us. Instead of asking if something is "salvational," we should ask if it will gradually erode the relationship between us and our Lord. Too often, our judgment of our own character is the opposite of God's assessment because we have allowed our conscience to "adjust" to compromises in areas we might consider "inconsequential." Isaiah 66:2 reminds us that God responds to those who tremble and revere His Word, focusing on the relational rather than the salvational aspect of obedience.
David Grabbe focuses on a facile but errant slogan reflecting a Protestant heresy: "The Sabbath is the sign of the Old Covenant; the Holy Spirit is the sign of the New Covenant." The intended implication is that the Holy Spirit replaces the Sabbath. We should bear in mind that Pentecost—celebrating the coming of the Holy Spirit—requires the meticulous counting of Sabbaths, and is itself an annual Sabbath. Those who subscribe to this catchphrase ignore the truth that God made the seventh-day holy during creation week; it occupies a central location amid God's Ten Commandments, in effect until Heaven and Earth pass away. Peter, at Pentecost assured his audience that repentance would be given to those who repent of breaking God's law (which of course includes His Commandments). Millennial prophecies make it clear that the Sabbath will remain in effect in perpetuity. Those false teachers who claim God has done away with or changed the Sabbath are implying that God is inconsistent, blessing "New Testament" Christians for violating the Sabbath, while destroying their ancient forefathers for doing the same thing. It is wrong to call the Sabbath the sign of the Old Covenant. The Sabbath is a reminder of God's creative power, a sign of identification in both physical and spiritual Israel, and a sign of sanctification. If we cast off this sign of sanctification, we will return to the way of life from which we have been freed. God's called-out ones must be cautious about clever one-liners spouted by liars dedicated to deceiving God's elect.
As the play Fiddler on the Roof opens, the audience sees a solitary figure, barely visible in the shadows of dawn, sitting and playing his violin on a steep roof overlooking a pre-1917 Russian village. ...
David Grabbe, taking issue with antinomian Protestant clerics who boldly claim that God's law was nailed to the cross, or that the law of love nullifies God's law, reminds us that God promised to write His Law on our hearts and minds—part of the proclamation of the New Covenant (Hebrews 8, compare Jeremiah 31). God's act of writing His Law on our hearts is not instantaneous. Rather, it requires time. Paul, when he chastised the Corinthian congregation for tolerating a man marrying his step-mother, reminded the people that such sins would not even be tolerated by the Gentiles, whose consciences had many of God's moral principles written on them. Overcoming sin and building character require constant practice. When we do miss the mark, God gives us another test to rewrite over our previous error. When we experience the consequences of our sins, we experience the depth of how bad it is. God is working out something more profound and important than "fairness." Trials and tests are not meant to crush us. We need to develop the reflex response of choosing God, allowing Him to write His word on our heart. When we let down, we automatically regress, and our senses become dulled. We must keep our hearts soft, realizing that God's laws are holy, spiritual, just, and good.
Richard Ritenbaugh, observing that Americans treasure their work ethic, suggests that the weariness we experience from our toil is a carryover from the curse upon Adam—that we eat as a result of our sweating. The Sabbath is an antidote to the weariness we experience. On the Sabbath, we recall God's pausing after completing His physical creation, and we look ahead to the Millennial rest, when He will restore the earth to its original splendor. God will then eliminate pain, sorrow, tears, and death. The Sabbath rest is a time to refrain from physical labor and contemplate the next phase of creation-our spiritual character. It is not a time to crash, but to become reinvigorated by contemplating God's intervention in and sanctification of our carnal lives. We stop all carnal thoughts and activities and contemplate the wonderful future God has prepared for His called-out ones. The Sabbath is a memorial of our redemption and a restorative inspiration of what God is fashioning us into. The function of the Sabbath rest is to prepare future sons and daughters for their role in the Kingdom of God. As we use this hallowed time for study, prayer, and meditation, we incrementally become copies of the True God in the flesh.
Richard Ritenbaugh, asking us whether we have ever been around an individual who energetically serves to a fault, offers an example of a woman in a local congregation who assisted Stanley Rader in meeting his appointments. Stanley Rader, though grateful, found this woman "exhausting." God serves infinitely more than this woman, but in such unobtrusive ways that most of the world takes Him for granted. God supplies our food, clothing, and shelter, as well as sustains our health. Without these blessings we would die. On the spiritual level, God has blessed us with the Sabbath, a period of holy time, when He crafts our spiritual identity, redeeming us from the clutches of our carnality and this evil world. In the Deuteronomy rendition of the Ten Commandments, God reminds us that our forebears were slaves in Egypt, just as we too were slaves in bondage to sin. From that time up to the present, God has been working on His called-out ones incessantly, moving them in incremental steps toward the Kingdom. The Feast of Tabernacles reminds us that we are temporary, transitory pilgrims on our journey to a more permanent, glorious state. The Sabbath commandment, which includes the Holy Days, provides a time for meditation on what God has done to redeem us, fashioning us into members of His family. When we thoughtfully tally up all God has done to redeem us, we are compelled to offer ourselves as living sacrifices, responding to His Commandments, reciprocating the love He shown for us. The Sabbath is a time we reflect on our redemption from a previously hopeless state to the prospect of Eternal life as a member of God's family.
Richard Ritenbaugh, acknowledging that only fools are blind to the marvels of Creation, observes that even empirical science has substantiated the need for six factors to support life: 1) crust, 2.) temperature, 3.) moon, 4.) star with a stable energy source, 5.) core, and 6.) right planetary neighbors. The earth, having all these prerequisites, displays the magnificent design demanding an Intelligent Creator (Romans 1:18). Human nature, without God's Spirit, follows a trajectory into ignorance and stupidity. If people do not believe in God, they will believe in anything, following the darkness of their unregenerate hearts. God has called some individuals now, crafting them as His workmanship, equipped for good works and the opportunity to be in His family. Unlike the Protestant notion that the end of the spiritual creation process is baptism, to be capped off with grace and eternal security, God's true Church teaches that the salvation process has merely begun, with the Sabbath being an integral part of sanctification. The Sabbath, a hallowed time of restorative rest, provides an opportunity for God's called-out sons and daughters to develop a relationship with Him, reflecting on the spiritual as well as the physical creation. Far from being a period of lounging, the Sabbath rest generates spiritual energy and develops a trusting relationship with the Creator. As God's called-out ones, we must not use the hallowed time for our carnal pleasures, but for renewing our relationship with our Creator. Keeping the Sabbath Day holy is a major key to our spiritual growth.
Having laid extensive groundwork for the Bible's covenants, John Ritenbaugh begins to explore the first of these, the Edenic Covenant. Universal in scope, this covenant introduces God to mankind as his Creator and establishes the rules by which human beings are to relate to Him and to the earth and its human and non-human inhabitants. It is simultaneously a covenant of blessing and responsibility.
A distinct difference exists between those who live according to God's instructions and those who do not, and the difference cannot be hidden. The correct actions become a sign—a witness—even without any preaching, which is why God's words are symbolically bound to the hand rather than the tongue. ...
David Grabbe cues in on Matthew 12:39 in which Jesus Christ told the Pharisees that an evil generation looks for a sign from heaven (perhaps like fire or manna). Christ said the sign of Jonah, specifying His time in the tomb, was all He would give them. Jesus was not against signs; the Gospel of John is structured around eight signs. The Old Testament is full of signs, which the Pharisees missed because they failed to keep the Covenant properly. Ancient Israel witnessed numerous signs on the Sinai, but because of the hardness of their hearts, the signs profited them nothing. When God gives a sign, He intends it should be taken seriously. God links a disbelief in His signs as a rejection of Him. Forgetting God's signs leads to forgetting Him. A sign serves as a symbol of divine communication. God desires His Word to be bound as signs in our forehead (our will) and in our hands (our actions and behavior), impressed in our hearts and in our lives. When we behave according to God's Word, it truly is a sign to others, most of whom do not see the value and practicality of following God's Commandments. Obedience is a testimony that there is a God who wants us to live a certain way, modeling our behavior after Jesus Christ, who kept Our Father's Law in the spirit and letter. Obedience to God's Law constitutes a sign to others that we are different, in a positive sense, from the ways of the world, enabling us to demonstrate by our behavior the superiority of God's plan for us. As well, obedience to His Law constitutes a sign to God that we are loyal to Him and will respond to anything He says, including keeping His Sabbath. Sadly, only a fraction of the religious community on the earth take God's Law seriously. The Passover and the Days of Unleavened Bread (including the command to eat unleavened bread daily during the seven Days of Unleavened Bread) are also signs we dare not take lightly. If we forget the signs of God, we forget our identity, as has most of Israel, and will bring curses upon ourselves, as has our nation
A recent phenomenon among some Sabbatarians is something called the "Lunar Sabbath," counting the weekly Sabbath from each month's new moon. Charles Whitaker argues that the Lunar Sabbath idea is unbiblical and unworkable, asserting that the traditional weekly Sabbath, observed every seventh day, is correct and in line with God's Word.
Richard Ritenbaugh, continuing his survey of the themes of Psalms Book IV, and the Summary Psalm 149, points out that the clear focus of these psalms is on the work of the glorified saints (that is, the 144,000) in performing the duties of the Bride of Christ, serving as mediating priests under Christ. Psalm 92 is sung in a regular weekly cycle on the Sabbath in synagogue services. Psalm 94 is sung on Wednesday, perhaps signifying the beginning of Jesus' ministry in the midst of the week, while Psalm 93 is sung on the preparation day of the Sabbath. The Sabbath command in Exodus 20 refers to a specific segment of time hallowed by God- (the seventh day) Sabbath, not "a" Sabbath, chosen by man to be kept whenever he feels a need to crash. The Sabbath is to be kept by ceasing to do our physical work (signified by the Greek word transliterated as katapausin) as opposed to merely rest (signified by the Greek word transliterated as anapausin).Almighty God, who never ceases working, completed all His physical creation in six days, commencing the Spiritual creation on the seventh dayWe are commanded to cease all of our physical activities on the Sabbathéthat is, to put aside those activities pertaining to our job, our hobbies, and our own pleasures, switching our focus to developing our spiritual skills and gifts. The seventh day cycle commences at the very beginning of Genesis (2:1-3) and is an important, recurring cycle we are obligated to program into our nervous systems as God's called-out ones. We rest as God does, ceasing or pausing from the physical as we focus instead on spiritual goals; we stop doing our things; we start doing God's things. As glorified saints, we will be flourishing as a verdant tree, producing spiritual fruit. The Sabbath Psalm 92 has an upbeat, jubilant ambience and reflects our gratitude at being chosen (despite our unworthiness) to be joined with Christ in a kind of marriage relationship, preparing to assist Him in reconciling all Israel to God.
In the face of the Bible's consistent teaching, theologians justify their breaking of the Sabbath and their worship on Sunday by saying that they are honoring the day of Christ's resurrection. ...
In the Christian era, the Sabbath has been a point of controversy since at least the fourth century AD, when the Roman Catholic Church assumed the authority to change the day of worship from the seventh day to the first. ...
Kim Myers, reflecting on the uniqueness of our calling, asks us if we appreciate the miracle of our calling, an event which changed our orientation regarding our belief structure, diet, and moral behavior, totally at odds with the world. God has called each of us differently, giving us different support systems and different time sequences, and motivations. Nobody can come to God without His calling. God manages the events, contacts, and circumstances so we are motivated to obey Him. The men Christ called to be His disciples were not the rich and powerful, nor the high profile movers and shakers of the world, but everyday men. The calling of Saul of Tarsus, a man who had many trials and triumphs, was particularly dramatic. The common denominator of all these callings constitutes adoption as God's offspring. As a result of our calling, we will have tests and trials, but the end of the process is sanctification and glorification.
John Ritenbaugh insists that this particular topic is attached to the Old and New Covenants, solemn agreements which are eternal (God's Word is eternal) and will not pass away, nor will they be 'done away.' Some things may be set aside for a while, but they are there for our purposes for learning how to judge. Some of the aspects which the world's religious claim are 'done away' will at a future time be brought back. We need to learn to judge in a godly manner, putting merciful restraints on our tendency to condemn or jump to conclusions. We need to inculcate the two great commandments: loving God and loving our fellow humans. We need to learn that sin has different levels of consequences. When it comes to judgment, one size does not fit all. Not everything is on the same level. God is going to judge each of us individually. Our ultimate destiny is to share rulership with our High Priest, Jesus Christ, judging righteously in God's Kingdom, rightly dividing the Word of God. God's Laws set the standards upon which righteous conduct is to be judged. It takes a lifetime to prepare to judge in the Kingdom of God. Learning to apply the spiritual dimension of the law is much more difficult than applying the physical dimension. But both of these dimensions are easier to keep than the traditions and regulations of men, inherently heavy burdens. When Gentile converts were admitted into the church, they were instructed to follow Old Covenant laws regarding the strangling of animals, eating of blood, or eating meat offered to idols. Clearly, the Old Covenant was not 'done away.' After Christ's return, some of the aspects of the Old Covenant, currently in abeyance (for example, circumcision and sacrifices), will be re-instituted. There is nothing evil about the Old Covenant; it provides insights on righteous judgment.
John Ritenbaugh, asking which of God's spiritual gifts is most important, answers that faith seems the most important. Loss of faith is the primary reason people have left the greater Church of God. Rejecting the Sabbath or embracing Christmas requires rejecting fundamental biblical truths. If we do not do what Christ did, we cannot claim to follow Christ. Sadly, many professing 'Christians' believe the law has been done away, including the mandate to keep the Sabbath. Some people dismiss Sabbath-keeping by twisting Paul's pronouncements about fasting in Romans 14:1-9. If we are able to understand, experience, and practice truth, we will be set free. We must continue to build on the truths we already have, enabling us to build and strengthen our faith. If we continue in God's word, then we strengthen ourselves as His disciples.
In last week's essay, we traced the connection between manna and "the true bread from heaven," Jesus Christ (John 6:32). ...
It is difficult to know how many religious organizations populate this earth, but the number is very high. ...
At creation, God sanctified only one day, the seventh, as a day of rest. At Sinai, He once again sanctified it as a holy day, connecting it with creation and freedom. John Ritenbaugh expands on these concepts, showing that God wants us to keep the Sabbath to support our continuing spiritual creation and freedom.
John Ritenbaugh reflects on a Catholic Priest's answer to a question about why the Sabbath was allegedly changed from Saturday to Sunday. The priest, in his reasoning was 99% wrong. God has determined what and how we worship. The world's religions, in this context, can be considered an outright curse, because they have exchanged the truth of God for the lie. We cannot exchange anything God has given to us for something else, or it becomes idolatry. While the first three commandments focus on what, how, and the quality of our worship, the fourth commandment was provided for mankind as a means of unified instruction to initiate a spiritual creation. God Almighty, not man, created, sanctified and memorialized the seventh day Sabbath from the time of creation, intending that man use this holy time to worship God. The Sabbath is the very crown of the creation week, when God shifted from a physical to a spiritual mode of creation, a time when God commenced reproducing Himself. Mankind cannot make the Sabbath holy, but man can keep the Sabbath holy. If we want to be in God's presence, we must meet at the time God has appointed. The Sabbath must be kept in the manner God has prescribed in order for this day to be properly sanctified. God uses the Sabbath to educate His children in His ways. To use the Sabbath in any other way is an abomination to God. Sabbath breaking and idolatry go hand in hand; the best protection against idolatry is to keep God's Sabbath.
Keeping the Sabbath definitely marks a person as different. Perhaps the feeling of being odd that comes from Sabbath observance affects young people most of all. Clyde Finklea recounts the story of a friend's momentous choice regarding his keeping of the Sabbath, a decision he had to make all on his own.
Though the search criteria for the whereabouts of Israel point to only one conclusion, most Israelites are blind to their origins. In this final installment of the series, Charles Whitaker deals with the question of why Israel has forgotten its identity.
We live in a society that is increasingly concerned about ownership. We have a proclivity to assume ownership over things we find in our grasp. David Grabbe considers this principle in relation to the Sabbath. Who owns it—and how does the answer to this question affect our keeping of it?
Since God has authorized no day other than the Sabbath, John Ritenbaugh observes that Sunday worship is a pagan deviation, perpetuated by Hellenistic Gnosticism, a multi-faceted movement that despises Yahweh, the Sabbath, and God's laws. Though Constantine enforced Sunday-keeping (the counterfeit Sabbath) on Western culture, the ugly tentacles of Gnosticism had already surfaced in Paul's warning to the Colossians about "rudiments of the world," angel worship (actually demon worship), and "white" magic. Gnostics have incorporated Neo-Platonic notions of real (supposedly appearing in the Pleroma) and corporeal (corrupt, earthly, physical forms) to counterfeit the shadow and reality concept as described by Paul. Christ, not angels, is the reality and the fullness of God. Antinomianism, Dispensationalism, eternal security, and irresistible grace—all assimilated into evangelical Protestantism—have all derived from Hellenistic Gnosticism.
John Ritenbaugh, focusing upon the promise of rest alluded to in Hebrews 4:9, emphasizes the need to endure, persevere, overcoming doubts and unbelief—something many of our forebears (described in Hebrews 3 and 4) did not successfully attain. When we become impatient (largely as a result of superimposing our timetable, plan, or understanding over God's), doubts and lack of faith arise. Like Abraham, we (as Abraham's seed) have been called to a life of rootless, unsettled wandering in a pilgrim state, continually on the move, trusting in God to lead us to our ultimate destination: a spiritual life of permanence. Until this ultimate objective (the ever-expanding promises made by God to Abraham- co-heirs of the earth and ultimately the entire creation) occurs, we experience temporary privation, temptation, and seemingly perpetual rootlessness. Thankfully, if we patiently endure the twists and turns, trusting in God's faithfulness to bring to completion what He has started, there will be a time when we will attain the rest we desperately yearn for.
Can anything be more paradoxical than professing Christians not following the words of the One they claim as their Savior?
In this sobering sermon, John Ritenbaugh warns of the consequences of fellowshipping outside of God's called-out church. People who suppose they are supplementing their spiritual diet with a poisonous blend of heresy and lawlessness risk losing their identity and witness, and ultimately their spiritual life. God has made his covenant with one body, the Israel of God, which yields to His way of life, keeping His Sabbath as a perpetual covenant. Fellowship with organizations which despise or denigrate God's Sabbath is tantamount to spiritual adultery. Bad doctrine inevitably deceives and destroys. Our behavior and practice must inevitably derive or grow out of our core doctrines - that we were called to qualify as members of His Family, something of which the world's religions have no inkling.
In this message on God's Millennial rest, Richard Ritenbaugh points out that both the Hebrew word shabbat and the Greek translation of the word katapausis denote cessation or stoppage rather than repose or sleep. It represents a cessation of worldly activities and a commencement of godly activities. The Millennium or God's rest will be an exceedingly busy time, a time when all of humanity will be converted, a time everybody will be on the same trek (Isaiah 4).
John Ritenbaugh warns that we must not become contaminated or spiritually defiled by absorbing the ways and customs of this world. The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world. We cannot cozy up to the world's customs, becoming spiritually defiled. We have to constantly battle human nature which metaphorically acts as a magnet attracting defilement. God's purpose can only be worked out if there is a great deal of separation between us and the world (II Corinthians 6:4-17).
John Ritenbaugh emphasizes that God's people must exercise correct judgment as to what is permitted on the Sabbath and what is not. God's law is not so inflexible that He will not allow alteration for special circumstances. Sometimes higher laws of extending mercy overrule a normal situation. The intensity of work or energy expended is not the issue, but rather the motivation behind the work. We need to develop righteous judgment about what constitutes a genuine Sabbath emergency and what may be a deceptive rationalization of our human nature.
John Ritenbaugh emphasizes that the biblical instructions (found in both the Old and new Testaments) pertaining to Sabbath keeping apply far more to the Israel of God, the church, than to the physical descendents of Israel, who did not have the fullness of scriptural counsel. Because the Bible has both a physical/national and a spiritual/church level, certain truths, remaining invariant under transformation, will become increasingly and uniquely relevant to God's spiritual children. The Sabbath, a major tenet of the Royal Law, kept faithfully by the prophets, apostles, and our Elder Brother Jesus Christ, is a commanded period of time to develop an intimate relationship with God, allowing us to incrementally transform into His image.
John Ritenbaugh reminds us that the Sabbath constitutes a recurring appointment with the Deity, a special time for developing and building our relationship with God. It is from the proper use of this day—in fellowshipping with Him and getting to know Him—that we derive true spiritual rest and refreshment. Keeping the Sabbath properly, as a special date with God, will restore our energy, renew our strength, and liberate us from bondage to sin and worldly entanglements. We need to vigilantly guard our minds from any unlawful desire which detracts from the Sabbath, taking the place of God. This idol will destroy our relationship from God. We desperately need this vital seventh of our lives to rehearse and experience what we are to become.
John Ritenbaugh warns that keeping the right days on the calendar is no guarantee of attaining a right relationship with God. How and why a person keeps the Sabbath determines whether this test commandment is really a sign between God and His people or an idolatrous act of futility. The Sabbath could metaphorically represent a date between God and His affianced bride, a special 24-hour time to become more intimately acquainted, the actual courtship stage before marriage. Letting worldly concerns enter the Sabbath is like committing adultery or flirting with other lovers. When we take time to know God, we become refreshed, strengthened, and actually liberated from worldly entanglements.
John Ritenbaugh emphasizes that there is a very clear "them and us" demarcation in God's mind regarding which is the true way and which is not. We were formerly children of Satan (John 8:44) until God rescued us from this evil system (Ephesians 2:3), making us at odds with the entire world (I John 5:19). The churches of this world have attempted to appropriate the name of Christ and the grace concept, but then vigorously have thrown out God's law. The acid test indicating God's true church consists of obedience of His laws (John 14:15) including the Sabbath (Exodus 31:16-17), preventing the confusion and shameless compromising (the fruits of disobedience) which characterize the majority of the world's religions.
Most are not aware that in the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. John Ritenbaugh explains how Jesus approached the Sabbath as an example to us.
Observing the Sabbath day is a vital key that this world's Christianity has lost. It opens up whole vistas of God's way and purpose!
The fourth commandment is the one that most people think is least important, but in reality it may be one of the most important! John Ritenbaugh explains the Sabbath commandment and its vital teaching.
Galatians 4:9-10 is a favorite target of those who claim Christians no longer need to observe God's holy days. Is that really what Paul said? Earl Henn shows that he meant something entirely different!
John Ritenbaugh provides a summary of the Covenants, Grace and Law series: 1. Realize the position carnal man comes from: completely under Satan' sway, antagonistic to God's law (Romans 8:7). 2. Always work from clear, unambiguous scriptures (Matthew 5:17-19). 3. Be strengthened by the examples of Christ and His apostles keeping specific laws, including the Sabbath and holy days (I Peter 2:21). 4. Paul explains the means of justification (not salvation but the first step in a process; God imputes righteousness where it does not logically belong). 5. God's overall purpose is to create us in His image, including His righteous character. He is reproducing Himself (Genesis 1:26)! 6. God's purpose for the Old Covenant is as a bridge leading to Christ (Galatians 3:17-24). 7. The way Paul and others use terms important to this doctrine (bondage, circumcision, yoke, law, etc.) should be seen in their correct context.
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and beggarly constitutes rank blasphemy. To use Galatians as an antinomian tract denigrating God's holy and righteous law creates a hypocritical dichotomy- in which Paul, while keeping the law, allegedly urged the people not to keep it. Paul, as a light to the Gentiles, kept the Sabbath and the rest of God's law in the middle of gentile territory (Acts 18:11, 13:44) indicating that neither the Sabbath nor any other aspect of God's law had been done away. The target of Paul's wrath was Gnostic asceticism, which was syncretized with both extra- biblical Judaistic and Pagan elements.
John Ritenbaugh affirms that the Word of God is not ever improved by syncretizing or alloying it with human philosophy, a pattern of reasoning which often begins with a faulty or dangerous premise. The Gnostics criticized by Paul in Colossians 2:16-17 were guilty of bringing in ritualistic ascetic discipline to propitiate demons. While Paul never criticized self-discipline and rigor, he did condemn the practice if it did not emanate from Jesus Christ and if it contaminated the keeping of the Sabbath or Holy Days. God is not merely interested in what we do, but why we do the thing. Some misguided scholars, looking at the "touch not, taste not" phrase, assume that God is not careful about rules. They ignore the context in which Paul condemns an attractive self-disciplining mind control regime or system (Gnosticism) totally cut off from the Headship of Christ.
In order to justify not keeping the Sabbath, many use Colossians 2:16-17 as proof that Paul did not command it. Earl Henn exposes this conclusion as pure fiction!
A scriptural explanation of the time of Christ's death, burial and resurrection, showing that He died on a Wednesday and rose from the dead on the Sabbath.
John Ritenbaugh exposes the deplorable contraditions in the arguments of those who advocate doctrinal change. By their reasoning, they portray God as 'a confused and false minister who lacks the power to instruct his chosen leaders to 'get it right." But that is not the way the Bible portrays Him!
The Sabbath is the "hinge" on which the others turn. This basic study treats the foundational truths about God's Sabbath day.
John Ritenbaugh emphasizes that the reason for refraining from work or pleasure on the Sabbath is not labor or muscular energy, but the overall motivation for expending this energy. Proper preparation for the Sabbath frees us from customary distractions, allowing our words and fellowship to focus on God's purpose for our lives. The Sabbath is 1) a memorial of creation; 2) a recurring period of God's presence; 3) associated with liberty and redemption; 4) a time in which how it is kept looms more important than merely keeping or observing it; 5) represents a shift in emphasis from communal to individual responsibility, prefiguring the rest of God; 6) a time when not working becomes secondary to fellowship with God; and 7) requires a preparation day to clear away mundane activities, enabling total commitment to God.
John Ritenbaugh warns us that because of our close proximity to a materialistic world filled with man's works, our faith cannot take root. The Sabbath is the day consecrated by God for building faith, energizing our minds for fellowship with God. We dare not defile, profane, offer blemished sacrifices, or put to common use this holy time. Our approach to the Sabbath needs to be quality, whole-hearted, aimed at perfection rather than slipshod, lackadaisical, or "Dutching" it just to get by. The Sabbath contains three principal themes or motifs, focusing upon the past (creation), the present (redemption) and the future (prefiguring the Kingdom of God). We must diligently strive to enter this rest.
John Ritenbaugh reiterates that the dual purpose for the Sabbath consists of (1) a memorial of God's physical creation and (2) a memorial of our redemption from bondage. Bondage is the consequence of rejecting or neglecting the Sabbath. Far from doing away with the Sabbath, Jesus magnified the Sabbath, giving us principles enabling us to judge our activities. On the seven occasions where the Sabbath is the issue, Jesus emphasized some form of redemption, indicating that the purpose of the Sabbath is to free. While God rested from physical creation, spiritual creation continued, creating sons in His image. The Messiah's lawful work consisted of healing, redeeming, forgiving, and doing good. Our lawful Sabbath work consists of emulating Christ and committing ourselves to God's purpose.
John Ritenbaugh asserts that the two major purposes for the Sabbath are to (1) remind us that God is Creator and (2) to remind us that we were once in abject bondage and slavery to sin. Christ, in His role of Law magnifier (Isaiah 42:21) magnified the spiritual intent of the Sabbath as a time of blessing, deliverance, liberty, and redemption. From the beginning of His ministry Luke 4:16 to His death, Jesus used the Sabbath to set people free from physical and spiritual bondage. If we reject the Sabbath or keep it carelessly, we are begging to be put back in bondage to Satan and sin.
John Ritenbaugh stresses that the Sabbath is the major means by which God protects His investment, the spiritual creation of His family. The Sabbath, far from being the least of the commandments, is a special creation, a very specific period of holy time (only God can set apart something as holy) given to all of mankind, reminding us that God does not stop creating, but elevates His attention to spiritual creation, providing us with unified instruction designed to free us from sin, celebrate life, develop a special relationship with Him, providing a major tool for our conversion, sanctification, and ultimate glorification. No other commandment so specifically defines God's purpose. Breaking the Sabbath is tantamount to idolatry.
John Ritenbaugh suggests that the proponents of late Passover (15th) have to make wild speculations about a mass meeting in Rameses, have to discount a series of scriptural details (such as purifying houses and keeping the Passover within the house until the next day). One cannot build doctrines on implication, distortion, and biased traditions. It is safer to let God's Word interpret itself.
John Ritenbaugh insists that nine steps had to be included with the Passover process, including the eating of the lamb, all within the house until the morning. The time frame designated for Passover was ben ha arbayim—a period of time between the going down of the sun and complete darkness (dusk), totally within the confines of the designated day, in this case the fourteenth, as God had commanded. To use scholarship that contradicts the Bible—relying upon tradition rather than God's Word—is not unlike carrying the Ark of the Covenant in the oxcart.
The vast majority of Christian churches today teach the observance of Sunday, the first day of the week, as a time for rest and worship. Yet it is generally known and freely admitted that the early Christians observed the seventh day as the Sabbath. How did this change come about?
In 1893, the Catholic Mirror—the official organ of Cardinal Gibbons and the Vatican in the United States—ran a series of articles discussing the right of the Protestant churches to worship on Sunday. The articles stress that unless one was willing to accept the authority of the Catholic Church to designate the day of worship, Christians who wish to follow the Bible should observe the seventh-day Sabbath.
John Ritenbaugh reiterates that the Sabbath Command (as well as all of the Ten Commandments) was made for both Jews and Gentiles (all of mankind). Throughout the book of Acts, Gentiles are faithfully keeping the Sabbath along with the Jews. Paul's insistence that a relationship with God could not be established by keeping the law did not lead to the fallacious conclusion that the law (including the Sabbath command) had been done away. Following Paul's tearful and poignant farewell to the Ephesian elders, one finds startling parallels between Paul's final journey to Jerusalem and Christ's final journey to Jerusalem, including their awareness of plots on the part of zealous Jews to kill them, their being handed over to Gentiles for sentencing, their receiving multiple predictions and warnings that they would be apprehended, their demonstrating a resolute determination to do God's will regardless of the consequences and resigning themselves to suffer death. Paul, like Christ, was accused and tried on totally fabricated charges of being antinomian and defiling the temple. As with Christ, the Gentile officials recognized that the charges made against Paul were baseless, but felt coerced by mob influence to carry out the sentence anyway. Paul, through the inspiration of God's Holy Spirit, times his arrival in Jerusalem to coincide with the pilgrim crowds arriving for Pentecost, when his testimony would have the greatest impact. Before his apprehension and imprisonment, Paul delivers the love offering collected from Gentile converts for the Jerusalem church after undergoing a purification rite demonstrating his respect for law and custom.
John Ritenbaugh explores the several contexts in which the "first day of the week" (the word "Sunday" never appears) is used in scripture, observing that none of these scriptures (8 in all) does away with the Sabbath nor establishes Sunday as the 'Lords Day,' but invariably portrays the first day as a common work day. Because the days begin at sundown, the meeting Paul conducts at Troas in Acts 20 (on the first day of week) actually occurs Saturday night, having continued from the Sabbath. The miraculous resurrection of Eutychus occurs at this event. Paul, feeling pressed for time (feeling a compulsion to go to Jerusalem), decides (realizing he would have difficulty saying Good bye) not to go back to Ephesus, but gives final (Paul would never see them again) admonitory instructions to the Ephesian elders at Miletus, transferring responsibility for the care of the congregation over to them. Paul perceived that his work in the eastern part of the Mediterranean was coming to a close.
John Ritenbaugh warns that benign neglect of the Sabbath covenant can incrementally lead us into idolatry, as it apparently led Solomon into idolatry. We are admonished to respect or treat this holy time as different from the other days of the week, forsaking our mundane concerns, but allowing God to perform intense spiritual work, redeeming us from spiritual bondage, increasing our faith, and working out salvation in us. The Sabbath provides us the necessary time to systematically inculcate God's Word into our inner beings, fellowshipping with God and other called-out brethren. We need to carefully prepare for the Sabbath, making careful use of this precious preparation time for future service in His Kingdom. The Sabbath typifies the time of full redemption of Salvation and the establishment of His Kingdom on this earth- a millennial rest for this creation.
John Ritenbaugh observes that in our modern fast-paced, hectic culture, we commit far too little time to God, depriving ourselves of the Holy Spirit and attenuating the faith required to draw close to God. The Sabbath was made to guarantee this needed time to establish our contact with God. We dare not pollute or profane this day by presumptuously doing our own thing, incrementally neglecting the hearing of sermons, fellowship, prayer, meditation, and Bible study. The Sabbath (a memorial of God's creation and a pre-figuration or promise of a future rest) provides the time for hearing God's word right now and doing good. God's presence has sanctified or set this recurring period of time apart as holy. During this time, we need to develop respect for instruction into God's way that will lead us into eternal life. We need to guard our thoughts, words, and behavior, making sure that we do not pollute this holy time.
John Ritenbaugh again emphasizes the burden-relieving, liberating and redemptive aspect of the Sabbath, suggesting that the seemingly provocative healings that Jesus performed on the Sabbath stood in stark contrast to the oppressive bondage of the Pharisees' elaborate regulations.The ministry of Christ was a manifestation of the redemptive work of the Father. Some work ordinarily profane is permissible for priests in the temple in order to minister to the spiritual needs of the people. The many physical healings Christ performed served as a type of a future spiritual healing. The work required on the Sabbath is to prepare for the Kingdom of God, fellowshipping with our brethren, doing charitable works of service to those in need, and relieving their burdens.
John Ritenbaugh reiterates that God gave the Sabbath (a sanctified, set-apart period of recurring time) to His people in order that they come to know Him intimately, learning to live as He lives. Idolatry, scattering, and captivity have always been the natural consequences of Sabbath breaking. Freedom from bondage and liberty are the natural consequences of Sabbath keeping. God gives relatively few broad principles concerning how the Sabbath is to be kept. Our Elder Brother has given us specific examples of how to use Sabbath time properly, having begun His redemptive liberating ministry on the Sabbath and ending it on a preparation day. Christ emphasized the liberating or redemptive intent (or burden-relieving aspect) of the Sabbath. Acts of liberation or release from bondage occur frequently on the Sabbath Day. We need to follow our Elder Brother's example of relieving burdens.
John Ritenbaugh reminds us that the Sabbath is a memorial to the awesome creative power of Almighty God, a period of time God purposefully sanctified and set apart for the benefit of mankind, a time God shifted His creative effort onto an even more awesome spiritual plane, the process of reproducing Himself. The seventh day is holy (sanctified, set apart as a perpetual covenant- a sign identifying His people), because God's presence makes it so- not because mankind has arbitrarily chosen this time. Only God can sanctify. God uses this appointed holy time to prepare His people with needed instruction to become like Him. Sabbath keeping binds us to God (and fellow members of the family of God); Sabbath breaking cuts people off from God, leading automatically into idolatry.
John Ritenbaugh focuses upon the proclivity of the ancient Israelites to nullify the power of the gospel, refusing to mix it with actual obedience, which stems from faith and belief. What they heard never became a part of their lives; "Egypt" never left the Israelites. We have to exercise care that we do not follow suit, assenting intellectually but hardening our hearts when it comes to making the changes demanded of us. The consequences for us are far graver than the consequences for them. By yielding to God, we begin to experience the kind of life that He experiences. The rest (katapausis) which God experiences (a period of refreshment, prefiguring the Millennial rest) is a rejuvenating, exhilarating peace of God we can experience right now. We need to yield to the correcting powers of His Word, a means of reflecting the contents and intents of the heart.
Herbert Armstrong presents seven arguments proving that the week has not been altered over the centuries, and thus, we keep the same seventh-day Sabbath as God created in Genesis 2.