Introduction

The Scriptures dearly teach that the Sabbath is a special day which Ood instituted for His people to observe. As Ood's people, we must take care to observe it according to His word. What does Ood's word teach concerning the proper observance of the Sabbath 1

own ways, from seeking your Sabbath is, it is first necessary own pleasure, and speaking to examine Scriptural your own word, then you teaching concerning the will take delight in the Sabbath. How important is Lord ... : 1 the Sabbathl How does it

This passage exhorts us to apply to us todayl avoid doing or speaking our Creation Ordinance "own pleasure" on that day. Oenesis 2:2-3 states This is not, however, all that that after Ood had finished it requires. If we would His creation, He "blessed the properly observe the Sabbath, seventh day and sanctified it,

To many people, the we must also "call the because in it He rested from Sabbath is properly observed Sabbath a delight, the holy aU His work." Ood set apart when they honor it ...... _______________ --, that day as a special

with their actions TN E QUE E N 0 F D .\lS.. day, one of greater and words. They "' importance than all

may attend worship Properly Obser"·ln the the others. This services, refrain was a significant

from certain actions, Sabbath action by Ood, for and even observe it established the strict rules of '---------------------' pattern for man's behavior. They may also take work and rest and provided care to guard their speech. day of the Lord honorable." the reason for Sabbath

This addresses our whole b h' h r'od's word does dearly 0 servance, as t e .ourt 'Y attitude toward the Sabbath. d I I command that we are to cornman ment ater exp ains.

Ood demands that we honor Th S bb th 'titut d honor the Sabbath by these e a a was ms e the Sabbath not J'ust in our 'II I ' means. The fourth .or a men, as seen a so m words and deeds, but in our L d' d I h commandment, for example, our or s ec aration t at hearts. Thomas Watson, a "th S bb h d ' forbids work on the Sabbath. e a at was rna e .or Puritan minister, aptly noted "(M k 0 07) But are actions and words the man ar L:L • that "by calling the Sabbath

extent of proper Sabbath honourable, is meant that God's Law observancel Isaiah 58:13-14, honour of the heart which we Sabbath observance is a key passage concerning h d commanded I'n the give to t e ay, reverencing Sabbath observance, indicates 't d t ' 't th Decalogue, whl'ch I'S the very I ,an es eemmg I as . e otherwise: queen of days."2 heart and summary of qod's

"If because of the sabbath, The Definition of. moral requirements upon you turn your foot from doing man. The fourth a Proper Attitude your own pleasure on My commandment requires that holy day, and call the sabbath The Importance of the seventh day be kept holy; delight, the holy day of the the Sabbath the prohibition of work on Lord honorable, and shaH To understand what the that day is based on Ood's honor it, desisting from your proper attitude toward the own ceasing from work on

June, 1996 ~ THE COUNSEL of Chalcedon ~ '27

the original seventh day. As part of Cod's righteous and abiding moral law (Matt,. 5:17-18, Rom. 3:31; 7:1.2). which requires obedience from all men (Rom. 3:19). Sabbath observance is still . binding today. Robert Dabney commented:

"In its nature, as well as its necessity, it is a permanent. moral command. All such laws are as incapable of change as the Cod in whose character they are founded .... moral precepts can never be repealed; because the purpose to repeal them would imply a change in the unchangeable, and a depravation in the perfect character of Cod:'

The Sabbath's importance is further demonstrated in Isaiah 56. In this passage, honoring the ~abbath is associated with avoiding wickedness (v . .2), which is disobedience to the law of Cod (1 John 3:4), and acting in obedience to the covenant of Cod ("holds fast My covenant," v. 6). Obedience to Cod's law was essential to a faithful keeping of Cod's covenant (Deut. 7:11-1.2; .26:17-19; Ps. 78:10; Has. 8:1). Cod demands no less of His people today.

Christ's Instruction

In Christ's minisby He constantly opposed the scribal additions to the law of Cod

which had accumulated over the years. The law's purpose was often obscured by the erroneous interpretations of the. Pharisees, and the Sabbath was greatly affected in the process. Therefore Chli~t often rebuked Phalisees for their added rules and perversions of the Sabbath law (Luke 6:6-10; )3:1 0-17, 14:1~6J4, at the same time He demonstrated the Sabbath's abiding validity when He . proclaimed Himself Lord over it (tylark .2:.28). Creg Bahnsen pointed out that in calling Himself "Lord even of the Sabbath," "Christ definitdy and positively ' confirmed the Sabbath; otherwise Christ would be grandly proclaiming His lordship over something which was nonexistent."5

New Covenant Function

Christ confirmed the validity of the Sabbath, but He also fulfilled certain aspects of the Sabbath law in His atoning work. These were the ceremonial features of the Sabbath, such as the sacrifices, whIch were intended as a sign of the coming everlasting atonement of Christ for His people. When Chlist died upon the cross, these features were fulfilled in Him. Colossians .2:17 calls the ceremonial features, some of which are listed in the

28 l THE COUNSEL of Chalcedon ~ Jnne, 1996

preceding verse, ~things which are a mere shadow of what is to come; but the substance belongs to Christ:~

At the same time, Chlist's resurrection confirmed the lasting moral aspects of the Sabbath law. The Sabbath · had been a memoliai of Cod's creation rest and also Israel's deliverance from bondagein Egypt (Ex. . .20:11; Deut. 5:15), now it became a memorial of Christ's deliverance of !jis pe()ple from the bondage of sin.6 It also looked to the etemal re~t in Cod which Christ's ' resurrection secured for the people of Cod, which is spoken of in Hebrews 4.

The seventh day rest was altered, becomjng a first day . memorial. Christ's ' . resurrection was on the eighth day, or the firstday of the week, and the disdples met on the first day of the week and a week later after His death (John .20:19,.26). Acts .20:7 and I Corinthians 16:1,.2 show that the ' disciples met on the first day to preach and break bread. These are further evidences . that Sabbath observance was moved to the first day/ Dabney said this when speaking of Colossians .2:16,17:

"The seventh day had been, thEm, to the Jews, both a moral institution and a

ritual type. In its latter use, the coming of Christ hadof course abrogated it. In its former use, its whole duties and obligations had lately been transferred to the Lord's day. So that the seventh day, as distinguished from Sunday, along with the new-moons, was now nothing but a type, and that an effete one: "

Prophetic Significance

As well as looking back to Ciod's creation ofthe world and Christ's death for His people, the Sabbath looks forward to the coming eternal rest in Ciod. When Ciod's people rest on His day and worship Him, they realize more fully what the eternal state will be like as they experience communion with Him. John Murray puts it well when he says th~t the

I Sabbath is "the promis~ of a glorious prospect, the foretaste of the Sabbath rest that remains for the p,eople of Ciod: 9

I

In this light, James , , Bannerman saw ( three . Sabbaths" in CioWs word: the first of creation, the second of redemption, whi,ch includes the first, and the: third of "creation restore~." The third will inclu,de bom the former two in its scope, :and will be "when, creation restored and redemption completed, and both continued in gIOlY, Ciod the Spirit shall enter into His

rest, and shall call upon His saints to rest with Him also, rejoicing together through eternity in the last and highest Sabbath of Ciod. "10 Hebrews 4:9 speaks of this when it declares: "There remains therefore a Sabbath rest for the people of Ciod."

The weekly Sabbath we experience now, therefore, is important also in that it prefigures the eternal communion which we will have with Ciod. The Sabbath is a holy day, special to the Lord, on which we shoulq engage in earnest communion with Ciod in anticipation of our promised future rest with Him.

This biblical teaching concerning the future rest also gives another reason showing thatthe Sabbath, in that it still bears an important function, is still binding upon men . . Murray emphasized this: 'The sabbath insti­tution ,In all its aspects and application has t/1is prospeictive reference; ... Redemption has a past, a present, and a future. In the Sa~bath as ' the Lord's day' all three ~re focused. "11

~ahnsen summarized the Bible's teaching concerning the abiding validity of the Sabbath:

. , "When man observes the

Sabbath he is rightly

,

imitating his Creator; the Sabbath rest is patterned after the creation rest of Ciod. In the era ofthe New Covenant this creation rest becomes a sign of the Christian hope, his heavenly rest at the consummation of this age (Heb.4J. In the beginning Ciod established His rest; Christ proVides for and promises entrance to this rest, and in the eternal age we shall enjoy itY

Beneficial Nature

Christ taught that "the Sabbath was made for man" (Mark 2:27J. It is also important, therefore, in its benefit to man. The veTY pattern of resting eveTY seventh day, established from the beginning of the world, brings rest and refreshment to man, And this rest is not only physical, but spiritual; for the observation of the Sabbath involves the active

, worship of Ciod, both formally and informally, as well as the passive resting from ordinaTY weekly labor. In Leviticus 23:3, in addition to being called a "complete rest," the Sabbath is called a "holy convocation," a gathering of the people in order to worship Ciod. Sabbath observance, therefore, has not a only negative aspect, in refraining from certain works, but also

June, 1996 l THE COuNSEL of Chalcedon l 29

an important positive aspect: to glorify Ood in worship.

The Honor of the Sabbath

Knowing how important the Sabbath is and how necessalY it is for Ood's people to observe, how do we have a proper attitude toward the Sabbathl We reverence it as the honorable and holy day of the Lord; we consider it a delight to observe. Reflecting upon the Scriptural teaching concerning the Sabbath should bring us to a great regard for that day in all that it signifies: the majesty of Ood's creation, the glorious and gracious redemption of Ood's people, the promised future rest. In keeping the Sabbath our thoughts particularly should be turned to the great redemption of Christ and all that it accomplished, the Sabbath "ought to be suffused with the joy derived from and correspondent with the resurrection joy of the Lord."13

In his commentary on Isaiah 58:13, Matthew HenlY stated that when we call the Sabbath the holy day of the Lord we recognize that it is "separated from common use and devoted to Ood and his service" and "the day which he has sanctified to himself."14 Ood has given us this special day on which to commune with Him and meditate on His power and

grace, we must take care to regard it as highly as it warrants. Thomas Watson . expressed his high veneration of the Sabbath in these beautiful words:

How highly should we esteem and reverence this dayl It is more precious than rubies. Ood has anointed it with the oil of gladness above its fellows. On the Sabbath we are doing angels' work, our tongues are tuned to Ood's praises. The Sabbath on earth is a shadow and type of the gloriOUS rest and eternal Sabbath we hope for in heaven, when Ood shall be the temple, and the Lamb shall be the light of it.15

The Necessity of a Proper Attitude

How essential is proper attitude to the worthy observance of the Sabbath? To find out we must examine Ood's law and the Scriptural teaching concerning the requirements for true worship.

The Demand of Ood's law

Ood's law demands internal as well as external obedience. The Ten Commandments speak not only to actions but inclinations of the heart and attitudes, as Jesus demonstrated several times in His Sermon on the Mount in Matthew 5. For example, not only physical adultery

30 ~ THE COUNSEL of Chalcedon ~ June, 1996

was condemned in the seventh commandment, but also adulterous thoughts and attitudes (Matt. 5:27,28). Christ taught the full scope of Ood's law, which had been neglected by the PhariseesY

The fourth commandment, therefore, demands that we keep the Sabbath holy in OUT

heart as well as our actions I

and words. A right heart attitude, inde\;:d, ~ll profoundly affect our actions, for actions flow from what is in the heart (Matt. 12:34; 15:17,18, Mark 7:21,22). When speaking of Isaiah 58:13, John Calvin observed that Isaiah "pronounces the foundation to be the will, from which proceed speeches, and next actions; for we speak what we have conceived in our heart, and by speech we make known our will, and afterwards carry it into effect. Whoever then wishes to serve Ood in a proper manner, must altogether renounce his flesh and his willY

The Scriptural Requirements for

True Worship

The Lord is properly worshiped only when man's heart is obedient to Him. Ood would not accept the sacrifices of Israel because the people had rebellious hearts, which was demonstrated in their wicked lifestyles (Ps.

78:8,37; Is. 1 :11-15; 29:13,14,jer. 6:19,20). Ciod, who sees and judges the heart, demands a humble and obedient attitude toward Him in worship. He is not satisfied with the mere external observance of His day. This can be seen in Micah 6:6-8, where Israel is rebuked for being content with bowing before the Lord with a multitude of sacrifices when her soul was guilty of sin.

Likewise, Ciod's people today must worship Him in their innermost hearts as well as in their outward actions; all of our being must be given to Ciod in worship on His day. The heart, from which "flow the springs of life" (Prov. 4:23)' must be carefully watched, we must never let ourselves be content with performing outward actions in worshiping Ciod while our hearts are far from Him.

(TO BE CONTINVED)

Select Bibliography Bahnsen. Cireg L Theonomy in

Christian Ethics. 2d. ed. Phillipsburg. N.J.: Presbyterian and Reformed. 1984.

Bannennan, James. llle Church of Christ: A Treatise on the Nature. Powers, Ordinances, Discipline, and Ciovemment of the Christian Church. Vol.1. Edinburgh: The Banner of Truth. 1960.

Beckwith. Roger T. and Wilfred Stott. The Christian Sunday: A Biblical and Historical Study. 1978 (under title This is the Day). Reprint. Cirand Rapids: Baker. 1980.

Bordwinc. James E. A Ciuide to the Westminster Confession of Faith and Larger Catechism. Jefferson. Md.: TI,e Trinity Foundation. 1991.

Calvin. John. CommentalY 011 the Book of the Prophet Isaiah. Vol. 4. T ranslaled by William Pringle. Cirand Rapids: Eerdmans, 1948.

Dabney, Robert. Leclures in Systemalic Theology. 1878. Reprint. Cirand Rapids: Zondervan. 1972.

Elwell, Walter A. cd. Evangelical DictionalY of Theology. Cirand Rapids: Baker, 1984. S.V. "Lord's Day: by R. W . Lyon.

Hanko, Herman. 'Sabbath Desecration,H TIle Standard Bearer, ApriI15,1989,333-334.

Henf)', Matthew. Matthew HenlY's CommentalY on the Whole Bible. Vol. 4. Isaiah to Malachi. McLean, Va.: MacDonald, n.d.

Murray, John. Collected Writings of John Murray. Vol. 1, TI,e Claims of Truth. Edinburgh: TI,e Banner ofTruth, 1976.

Murray, John. Principles of Conduct: Aspects of Biblical Ethics. Cirand Rapids: Eerdmans. 1957.

New DictionalY of Theology, 1988 ed. S.v. ' Sabbath:

Oberholzer, Emil. Jr. Delinquent Saints: Disciplinary Action in the Early Congregational Churches of Massachusetts. New York: Columbia Vniversity Press, 1956.

Owen. John. An Exposition of the Epistle to the Hebrews. Vol. 2, Introduction. Edited by W. H. Cioold. London: Johnstoneand Hunter, 1855/ Cir~nd Rapids: Baker. 1980.

Ryken, Leland. Worldly Saints: The Puritans as TI,ey Really Were. Cirand Rapids: Academie Books. 1986.

Solberg, Winton V. Redeem the Time: The Purit~n S~bbath in Early America. Cambridge: Harvard Vniversity Press. 1977.

Watson, lllomas. TIle Ten Commandments. London: The Banner ofTruth. 1959.

Watson. Tom, Jr. ' Farewell to 'Sacred'," World, April 18, 1988, 15.

'TI,e New American Standard Bible Version will be used in this paper.

t'Jllomas Watson, The Ten Commandments (London: Banner of Truth. 1959). 88.

3Robert Dabney, Lectures in Systematic Theology (n.p.: 1878, Reprint, Cirand Rapids: Zondervan, 1972), 380.

(Fuller treatment in qreg Bahnsen, Theonomy in Christian Ethics, 2d cd. (Phillipsburg. N.J.: Presbyterian and Reformed, 1984), 229-230.

' Ibid .. 230.

' Roger T. Beckwith ~nd Wilfred Stott. TI,e Christian Sunday: A Biblical and Historical Study (former title This is the Day, 1978, Reprinted Cirand Rapids: Baker, 1980). 43.

'For a fuller argument for the change to the first day, see Dabney, Lectures In Systematic TI,eology. 390-394.

' Ibid .. 388-389.

'John Murray, Collected Writings of

John Murray, Vol.1 . The Claims of Truth

(Edinburgh: BannerofTruth,1976), 216.

10James Bannerman, The Church of Chrisl: A Treatise on the Nature, Powers, Ordinances, Discipline, and Ciovernment of the Christian Church, Vol.l (Edinburgh: Banner of Truth, 1960),405.

"Murray, Collecled Writings, 224.

12Bahnscn, Theonomy, £29.

"Murray, Collected Writings, 228.

" Matthew HenlY. Matthew HenlY's

Commentaf)' on the Whole Bible. Vol. 4. Isaiah to Malachi (McLean. Va.: MacDonald. n.d.). 342.

15Watson, Ten Commandments, 71.

10Bahnsen examines the specific laws that Christ addressed in the Sermon on the Mount. as well as other passages in which He sought to restore the law's original intent against the distortions of

the Pharisees, in Theonomy, 96-124.

11John Calvin, Commentary on the Book of the Prophet Isaiah, Vo1.4. Trans. by William Pringle (Cirand Rapids:

Eerdmans. 1948), 241-242.

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