Is the Sabbath Still Required for Christians?

Tom Schreiner’s 40 Questions About Christians and Biblical Law releases later this month. As I’ve said before, I think it’s now the go-to book for an accessible introduction to all the major issues related to gospel and law, the role of law in redemptive history, application of the law today, etc. I could not recommend it more highly.

Kregel has kindly given me permission to reprint some of the entries. I’ll do so throughout the week. I won’t reproduce the footnotes or the discussion questions, but other than that it’s the full entry.

Today I’ll reprint question #37, “Is the Sabbath Still Required for Christians?”

---

Believers today continue to dispute whether the Sabbath is required. The Sabbath was given to Israel as a covenant sign, and Israel was commanded to rest on the seventh day. We see elsewhere in the Old Testament that covenants have signs, so that the sign of the Noahic covenant is the rainbow (Gen. 9:8–17) and the sign of the Abrahamic covenant is circumcision (Gen. 17). The paradigm for the Sabbath was God’s rest on the seventh day of creation (Gen. 2:1–3). So, too, Israel was called upon to rest from work on the seventh day (Exod. 20:8–11; 31:12–17). What did it mean for Israel not to work on the Sabbath? Figure 5 lists the kinds of activities that were prohibited and permitted.

The Sabbath was certainly a day for social concern, for rest was mandated for all Israelites, including their children, slaves, and even animals (Deut. 5:14). It was also a day to honor and worship the Lord. Special burnt offerings were offered to the Lord on the Sabbath (Num. 28:9–10). Psalm 92 is a Sabbath song that voices praise to God for his steadfast love and faithfulness. Israel was called upon to observe the Sabbath in remembrance of the Lord’s work in delivering them as slaves from Egyptian bondage (Deut. 5:15). Thus, the Sabbath is tied to Israel’s covenant with the Lord, for it celebrates her liberation from slavery. The Sabbath, then, is the sign of the covenant between the Lord and Israel (Exod. 31:12–17; Ezek. 20:12–17). The Lord promised great blessing to those who observed the Sabbath (Isa. 56:2, 6; 58:13–14). Breaking the Sabbath command was no trivial matter, for the death penalty was inflicted upon those who intentionally violated it (Exod. 31:14–15; 35:2; Num. 15:32–36), though collecting manna on the Sabbath before the Mosaic law was codified did not warrant such a punishment (Exod. 16:22–30). Israel regularly violated the Sabbath—the sign of the covenant—and this is one of the reasons the people were sent into exile (Jer. 17:21–27; Ezek. 20:12–24).   Continue at Justin Taylor

See also: Are the Sabbath laws binding on Christians today?

THE ISRAEL OF GOD

Introduction

There is much more to "end-times" or ultimate things (Eschatology) than what we say actually happens in the last days. We say what we do about eschatology because of what we think God is doing in history.

At the center of the debate is the question of "the Israel of God" (Gal 6.16). Of course, this is not a new question. During our Lord's earthly ministry and after his resurrection and before his ascension, the disciples asked him repeatedly, "Lord, are you at this time going to restore the kingdom to Israel?" (Acts 1.6).

Indeed, there was a widespread rabbinic and popular notion that the Messiah should be a powerful politico-military figure of Davidic strength and skill—"David has slain his tens of thousands" (1 Sam 18.7). John 614-15 records,

After the people saw the miraculous sign that Jesus did, they began to say, "Surely this is the Prophet who is to come into the world." 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself.

It was not, as some might have it, that the timing was off, but rather that an earthly kingdom was contrary to his every purpose. Again, at the end of his life, during his triumphal entry, he did not come to establish an earthly kingdom, but rather to fulfill prophecy, "Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey's colt" (John 12:15; Isa 40.9; Zech 9.9).

Jesus had taught the disciples and others that he came not to bring an earthly kingdom as they expected, but rather he came to bring salvation from sin. At the end, when "the men of Israel" could no longer tolerate his refusal to submit to their eschatology, their plan for history, they crucified him. Scripture says,

In the same way the chief priests, the teachers of the law and the elders mocked him. 42 "He saved others," they said, "but he can't save himself! He's the King of Israel! Let him come down now from the cross, and we will believe in him." (Matt 27.41-2)

It is also a sad fact that many Christians have agreed with the chief priests and teachers of the law. Classic Dispensationalism has long held that the Pharisees had the right method of interpreting the Bible, they simply reached the wrong conclusions.   Continue at R. Scott Clark

An Observation about Israel in Ephesians 2:11-21 & 3:5, 6

The following passage really makes up the heart of Paul's Epistle to the Ephesians. Here he reveals a great mystery which was hidden in previous ages:

"Therefore remember that at one time you Gentiles in the flesh, called "the uncircumcision" by what is called the circumcision, which is made in the flesh by hands— 12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ ... So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord."

Notice in this passage that Paul speaks to Gentiles as having been previously separate and alienated from Israel and the covenants of promise, but in Christ, Gentiles have also become citizens of Israel. The phrase "brought near" was their modern day parlance for Jewish proselytes. According to this passage we Gentiles now partake of the same promises and are no longer strangers to the commonwealth of Israel, but citizens of it. Notice the clear reference to Jesus Christ as the true Israel, and this includes are all who are joined to His body. Let’s have a closer look: Verse 12 "alienated from the commonwealth of Israel" Paul now joins Gentiles to (vr. 19) "you are no longer strangers and aliens". No longer aliens to what? No longer aliens to the commonwealth of Israel. That means that Gentiles who are in Christ are now "citizens" (v. 19) of Israel built as a house with Christ as the chief cornerstone. In other words, Jesus Christ is the True Israel of God (its fulfillment and foundation) as are all who are joined in union to Him. To say it another way, both OT and NT saints who are in union with Christ are now citizens of Israel. Likewise According to Ephesians 3: 4-6, God made known a mystery to Paul "...the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel."  Keep Reading...

IMAGE

The Gospel of the Old Testament

This is the Gospel. It was preached to Adam after the fall; the seed of the woman should bruise the serpent’s head: the first Gospel-sermon, delivered before the curse of God’s broken law had been pronounced. To Abraham it was preached in clearer terms; ” In thy seed shall all the nations of the earth be blessed;” and by Moses to Israel, ” I am the Lord thy God, that brought thee out of the land of Egypt.” Moses was the typical deliverer. In David, Christ was exhibited still more clearly; he is the true David, the real Beloved. And indeed if Christ was not preached, then were the saints of old not saved; for the Scripture says, “there is no other name under heaven whereby men can be saved.” “By the deeds of the law shall no man living be justified?” “Jesus Christ is the same yesterday, to-day, and forever;” yesterday under the law, to-day under the Gospel, and forever, the same one and only Saviour. If therefore, men under the former dispensation were saved at all, and we know assuredly they were, they must have been saved by Christ —by the Gospel. Read the rest HERE

Jesus and Israel: One Covenant or Two?

Every year, thousands of Christian books are published worldwide. Of those thousands, there are usually only a small handful that are worth reading. Of those that are worth reading, there are only a few that are worth reading repeatedly. David Holwerda’s Jesus & Israel: One Covenant or Two? is one of those rare few. The basic purpose of Holwerda’s book is to examine the topic of promise and fulfillment in Scripture from a Reformed, covenantal perspective. In order to thoroughly deal with this significant topic, each chapter of the book is devoted to addressing one specific issue that sheds light on the relationship between Jesus and Israel. The topics that are addressed include, for example, the temple, the land, and the law. Though not an explicitly stated purpose of the book, the examination of these issues from a covenantal perspective also provides a very helpful contrast with the popular dispensationalist ideas of promise and fulfillment. Continue Reading>>>

The Christ of the Covenants by O. Palmer Robertson

...this book is not a covenantal theology manual, as some might suspect. The Christ of the Covenants, by O. Palmer Robertson, is a book about the many Scriptural covenants: the covenant with Noah, Abraham, and David, to name a few. Robertson departs from many covenant theologians in refusing to call the pre-Creation Divine determination to redeem fallen man an actual covenant, even as he argues for the basic correctness of the covenantal position on Israel and the church.

What this book does best is show how the covenants (and not dispensations) truly structure Scripture. Indeed without understanding the covenants, one will inevitably fail to understand much of Scripture.

Being raised a dispensationalist, I had a somewhat vague understanding that there are several covenants mentioned in Scripture. But I never understood how important and influential they really are. Interestingly, in an excursus focusing on dispensationalism, Robertson compares the Old and New Scofield Bibles and shows that contemporary dispensationalism now also emphasizes the importance of the Biblical covenants.

Starting with the basics, Robertson defines the term “covenant” against the backdrop of ancient middle-eastern covenants. He concludes that in Scripture a covenant is “a bond in blood sovereignly administered.” Robertson delves into the technical discussions surrounding this concept, but at the same time manages to keep it somewhat simple. A relationship is established unilaterally, and loyalty is demanded on pain of death. Read the whole review HERE