Remember the Sabbath... Arthur W Pinks

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Good read if anyone cares to find out. About how the sabbath remains and is to be remembered as a true Sabbath observed day.

So far, then, from the Sabbath law being a heavy burden which God has laid on His creatures, it is a noble boon and an inestimable blessing. So far from it being an unkind deprivation of our liberty, its right observance makes for an entrance into real spiritual freedom. “God blessed the seventh day” (Gen. 2:3). The Sabbath was Divinely designed, from its original institution, to be a day of blessing to all who duly observed it. Therefore has the Lord declared, “Blessed is the man that keepeth the Sabbath from polluting it” (Isa. 56:2): it is not a day of irksome restraint, but one of peace and good. It is a gracious gift whereby, in the midst of our toils, we are granted a deliverance even from that curse, “in the sweat of thy face shalt thou eat bread, till thou return unto the ground” (Gen. 3:19). Man’s Maker has mercifully secured to him one seventh portion of his whole life wherein he may rest his wearied body and refresh his needy soul, by separating himself from the toil of this life and fixing his contemplation on the life to come.


The second passage to which we appeal for proof of the Sabbath in this dispensation is, “Neither let the son of the stranger that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from His people; neither let the eunuch say, Behold, I am a dry tree. For thus saith the LORD unto the eunuchs that keep My Sabbaths, and choose the things that please Me, and take hold of My covenant: Even unto them will I give in Mine house and within My walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the LORD, to serve Him, and to love the name of the LORD, to be His servants, everyone that keepeth the Sabbath from polluting it, and taketh hold of My covenant; even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt offerings and their sacrifices shall be accepted upon Mine altar: for Mine house shall be called a house of prayer for all people” (Isa. 56:3-7).



Now it should be unmistakably evident to all that the above prediction does and could not refer to Jewish but must relate to Gospel times. First, this is clear from the place it occupies in the chain of prophecy, and of which it is a part—i.e., beginning at 54:1 immediately after the atoning death of Christ in chapter 53. Second, it is directly connected with the revelation of “God’s righteousness” and the “coming near of His salvation” (56:1), which can only be understood of Gospel times (see Rom. 1:16, 17), and is so regarded by all sound interpreters. Third, express mention is here made of the keeping of the Sabbath as a characteristic mark of godliness on the part of the “strangers” (Isa. 56:6) that is, the Gentiles who should join themselves to the Lord—“To the Lord,” and not to the Nation of Israel!


But in the third place, we ask, Is it true that no Divine command for the sanctification of the first day is to be found in the Epistles? And we reply, No, it is not. “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let everyone of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” (1 Cor. 16:1, 2). “I have given order,” is certainly the language of authority, and cannot be regarded as anything less than an apostolic command. It is to be duly noted that Paul “gave order” concerning not only the principle of systematic Christian giving (for the relief of indigent saints), but also stipulated the time when such collections were to be made, that being appointed for “the first day of the week.” Nor was such a regulation peculiar to the church at Corinth, as is intimated by his, “so I teach everywhere in every church” (4:17), “so ordain I in all churches” (7:17). Moreover, he expressly tells us, “the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37).

A number of testimonies are still extant that the Christians in the first three centuries observed the Sabbath on the first day of the week. “On the day which is called Sunday, all, whether dwelling in the towns or in the villages, hold meetings, and the memoirs of the Apostles and the writings of the Prophets are read, as much as the time will permit; then the reader closing, the president in a speech exhorts and incites to an imitation of those excellent examples; then we all rise and pour forth united prayers” (Justin Martyr, in his Apology: A.D. 150). Another witness of the same era is Eusebius, “All things whatever that it was duty to do on the Sabbath, these we have transferred to the Lord’s Day, as more appropriately belonging to it, because it has a precedence, and is first in rank, and more honourable than the Jewish Sabbath. It is delivered to us that we should meet together on this day” (Comments on Psalm 92).

“There remaineth therefore a rest [keeping of a Sabbath] unto the people of God” (v. 9). The Apostle here shows, in a brief summary, what had been conclusively established in his whole disquisition: three things indubitably followed. First, that a Divine and spiritual rest remains for the people of God to enter into and enjoy with Him. Second, that a Sabbath Day to memorialize it, and be a means of entering into that rest, abides under the Gospel. Third, that it must of necessity be “another day,” a different one from that which obtained under the old covenant. It is to be duly noted that the Apostle did not say “there awaiteth” or “there is yet to be a Sabbath keeping,” but “there remaineth.” The reference is not to something future, but what is present. This word is used in the same sense when applied negatively to the system of sacrifices: “There remaineth no more sacrifice for sins” (Heb. 10:26). How striking that this occurs in Hebrews! The Levitical priesthood has been set aside, the temple is no more, Judaism is abolished: but a Sabbath remains

 

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We wish to call special attention to the fact that in verse 9 Paul again deliberately changed his terms. The word for “rest” here in verse 9 is an entirely different one from that used in verses 1, 3, 5, 8, 10. It is “Sabbatismos” which speaks for itself: the R.V. has, “There remaineth therefore a Sabbath rest for the people of God.” It was a word coined by the Apostle to express the whole sense of that with which he was treating: that is, to denote both the rest itself and the appointment of “another day” as a token of it—it signifies our rest in God and the Day which is the pledge of it. And this Sabbatismos remaineth—the word “remaineth” signifies to be left after others have been withdrawn (as the primitive and Judaical Sabbaths have), to continue unchanged, as the Christian Sabbath will unto the end of the world. Here, then, is a plain, positive, unequivocal declaration by the Spirit of God: “there remaineth therefore a Sabbath keeping.” Nothing could be simpler, nothing less ambiguous, for this is addressed to the “holy brethren, partakers of the heavenly calling” (3:1). Hence, we solemnly and emphatically declare that the man who says there is no Christian Sabbath takes direct issue with the New Testament Scriptures.


In our discussion upon the Christianization of the Sabbath we are seeking to establish (from Scripture) two things. First, that there is a Sabbath appointed by God for this dispensation—a Christian Sabbath for His people to keep holy and enjoy. Second, that this Christian Sabbath is to be observed upon “another day” of the week than the one celebrated throughout the Old Testament era. The one passage in the New Testament which above all others most conclusively proves both of these points is Hebrews 4:8-10, and therefore are we seeking to give a careful exposition of these verses and their setting.


Hebrews 4:9 expressly declares, “There remaineth therefore a rest [keeping of a Sabbath] to the people of God.” Nothing could be simpler, nothing less ambiguous than that verse. The striking thing is that it occurs in the very Epistle whose theme is the superiority of Christianity over Judaism—a theme developed by showing the superiority of Christ (the Center and Life of Christianity) over angels, Adam, Moses, Joshua, Aaron, and the whole Levitical economy. It is an Epistle addressed to “holy brethren partakers of the heavenly calling” (3:1). Therefore it cannot be denied that Hebrews 4:9 is referring directly to the Christian Sabbath. Hence, we solemnly and emphatically declare again that the man who says that there is no Christian Sabbath takes direct issue with the New Testament Scriptures.


“There remaineth therefore a rest [keeping of a Sabbath] to the people of God” (Heb. 4:9). In this, and the following verse, the Apostle evidences the perfect analogy between the several rests of God and His people discoursed of in this chapter. First, at the beginning there was the creative work of God and His resting therefrom, which made way for a rest for His creatures in Himself and His worship by the contemplation of the works He had made. A day was specially assigned for that purpose—that was the primitive Sabbatismos. Second, there was a great work of God in bringing Israel out of Egypt and the establishing of His people in Canaan, which made way for their entering into His rest and worship, a Sabbath Day being appointed to express both the one and the other—this was the Mosaic Sabbatismos.


“For He that is entered into His rest, He also hath ceased from His own works as God did from His” (v. 10). Plain and simple as these words are, yet they have been grievously wrested by most of the commentators. They are generally regarded as referring to believers entering into the rest of God, through their believing of the Gospel. But there are two considerations which expose the error of this view. First, the verse does not read, “they who enter into His rest,” but “He that is entered into.” Second, if the reference was to believers, what are the “works” from which they cease? Their sins, say some; their legalistic efforts to win God’s approval, say others; their sorrows and sufferings, from which they shall rest in Heaven, say yet others. But how could they be said to rest from any such works, “AS God from His” own? It is utterly impossible to satisfactorily answer such a question. No, the verse speaks not of believers, but of Christ.


“For He that is entered into His rest, He also hath ceased from His own works, as God did from His.” Here the Apostle concludes his argument by declaring that the “rest” which remains for believers to enter into (4:3), and the new day appointed by God for this dispensation (4:9), have a new and special foundation, which the previous rests and days had no interest or concern in, namely, that the Author of it ceased from His own works and entered into His rest. Proofs that this verse refers to Christ are many. First, its opening “For,” which denotes that the Apostle now indicates whence it is there is a new Sabbatismos remaining for the people of God. He had before shown there could be no such rest but what was founded upon the works of God. Such a foundation this new rest must have, and does have. It is the work of Him by whom the Church is builded: Hebrews 3:3, 4.


Here is a summary of the reasons why Christians should observe the Sabbath on the first day of the week. First, because that day was clearly anticipated by Old Testament typology—the striking things connected with “the eighth day.” Second, because the New Covenant necessitated a new Day of rest to signify the old covenant was abrogated. Third, because the honour and glory of Christ required it: on the day specially appointed for Divine worship, God would now have us occupied with His risen and exalted Son. Fourth, His own example bears witness thereto: His repeated meetings with His disciples (John 19) and His sending the Spirit on that day (Acts 2:1) set His imprimatur upon it. Fifth, because the early Church so celebrated it (Acts 20:7; 1 Cor. 16:1, 2). There is not a single recorded instance in the New Testament of the saints meeting together for worship, after Christ’s resurrection, on any other day but on the first of the week! Sixth, because we are expressly told that God has “limited” or determined “another day” (Heb. 4:9) than the old one, and that, because Christ then rose from the dead (v. 10). Seventh, because we are Divinely assured that, in view of the raising up of the rejected Stone to be the Head of the corner, “This is the day which the Lord hath made” (Psa. 118:24), and therefore is it called “the Lord’s Day” in the New Testament (Rev. 1:10).


ITS OBSERVANCE We have shown that the Sabbath was instituted in Eden, observed by the Patriarchs and renewed at Sinai—and that Israel’s prosperity and enjoyment of God’s blessings was to a large extent determined by their observance or non-observance of this Divine ordinance. Turning to the New Testament we have seen that Christ expressly affirmed the Sabbath was “made for man” and not for the Jews only, that He is “Lord of the Sabbath” and therefore invested with authority to determine which day of the week shall be sanctified as a holy rest. And we saw in Hebrews 4 the Apostle proves that “another day” than that which obtained under the old covenant has been appointed for its celebration during the Christian era—the first day suitably celebrating the Saviour’s entrance into His mediatorial rest. This is demonstrated by the practice of the early Church (Acts 20:7; 1 Cor. 16:1, 2).


The accompanying promises afford great encouragement for those whose sincere desire it is to honour the Lord in this ordinance: “Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it” (v. 14). Expressed in New Covenant terms, that means, first, such an observance of the Sabbath will afford us much more comfort in the Lord. “The more pleasure we take in serving God, the more pleasure we shall find in it. If we go about duty cheerfully, we shall go from it with satisfaction” (Matthew Henry). Second, we shall be given victory over our spiritual enemies: observe how the Lord’s causing Israel to triumph over the Egyptians is spoken of as, “He made him ride on the high places of the earth” (Deut. 32:13). Third, our souls shall be richly fed with the blessings of the covenant. The precious products of the antitypical Canaan—fed with foretastes of it now.


Having fully established the two basic principles which are to regulate us in Sabbath observance, we must now point out something of the practical application of the same to the details of this duty. First, we will consider the preparation which should be made, for we cannot enter properly or profitably into the keeping of this holy rest without a fit approach thereto. It is noteworthy that this expression, “the preparation, that is, the day before the Sabbath” (Mark 15:42) occurs not in the Old Testament but in the New, being found in substance in each of the four Gospels. This sacred institution is not to be approached lightly and carelessly, but with definite forethought and conscientious preparation of our secular affairs, our domestic arrangements, and especially of our hearts. We greatly fear that it is failure at this very point which is the reason why so many miss the richest benefits of this ordinance.


Before proceeding further we must carefully consider the question as to when this “preparation” is to begin, and this requires us to fix the time at which the Sabbath itself commences. In certain quarters this has been made a point of controversy, some contending that it begins at sunset of the preceding day and ends with sunset of its own, appealing to, “from even unto even shall ye celebrate your Sabbath” (Lev. 23:32). That this was one noteworthy feature of and obtained throughout the Mosaic economy is readily granted, but that the same is binding on us today we emphatically deny. In the first place, a day of rest, according to the rules of natural equity, ought to be proportioned unto a day of work, and that is reckoned both in the Old Testament and in the New Testament as from morning to evening: Psalm 104:20-23; Matthew 20:1-8.


In the second place, our Lord Jesus Christ, who in His resurrection gave beginning and being to the special Day of holy rest under the Gospel, came forth from the grave not until the morning of the first day of the week, when the light of the sun began to dispel the darkness of the night, or when it dawned towards the day, as it is variously expressed by the Evangelists. This should settle the matter for His people. Thus, the Christian Sabbath is again sharply distinguished from the Judaical Sabbath. Finally, it should be pointed out that in the description furnished of the first seven days of Genesis 1, that while it is said of each of the first six that it was constituted of an evening and a morning, yet of the seventh this is significantly omitted: it is simply called “the seventh day,” without any mention of the preceding evening. Thus the Mosaic was distinguished from the primitive Sabbath as well as from the Christian.


Appeal has been made unto Galatians 4:10, 11 by those who are determined to banish the Sabbath from this dispensation: “Ye observe days and months and times and years. I am afraid of you, lest I have bestowed upon you labour in vain.” The reference there is to the Judaising of the Galatian saints—to their being brought under bondage to the ceremonial law of Israel. False teachers had gone so far as to insist they must be circumcised in order to salvation: see Galatians 5:2, 6; 6:15. The “days” and “months” were those connected with the Jewish festivals, which were now obsolete: the very fact that the Holy Spirit here designated them, “the weak and beggarly elements” (Gal. 4:9) is clear proof that the Christian Sabbath was not there included, for it could never be described in such a way.


Appeal has also been made to, “Let no man therefore judge you in meat or in drink, or in respect of a holy day or of the new moon, or of the Sabbath days” (Col. 2:16). This is the favourite verse of those who insist that the Sabbath is not binding on Christians. That they refer to such a passage shows how untenable is their position. The Greek word here for “Sabbath” is in the plural number (as the translators denoted by adding “days” in italics), which intimates it is not the weekly Sabbath or the Moral Law that is in view. Moreover, there is no definite article before “Sabbaths,” which is proof positive that the weekly Sabbath was not before the Apostle’s mind. It was to things connected with the ceremonial law against which the Colossians were being warned, as the “meat,” “drink,” and “new moon” show.


Our Sabbath. then, is to be regarded as extending from midnight of the seventh day (Saturday) till midnight of the first day. Thus the “preparation” for it would fall upon the Saturday, particularly the evening of that day. “Remember the Sabbath Day to keep it holy,” includes the taking of all necessary forethought which is required for the sanctifying thereof. It is a profanation of the Lord’s Day to make it one of feasting, and therefore its meals should be as plain and simple as possible, and all cooking done on Saturday (Exo. 16:23). The women who cared for our Lord’s body mixed the spices and ointments on the day preceding, considering it a servile work not suitable for the Sabbath (Luke 23:54, 56). Has not this been recorded for our learning?

 

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The due preparation of our hearts and minds is especially needful. As we are to keep our foot when going to the house of God (Eccl. 5:1), that is, consider what we are about to do, to where we are going, and that which is due God in our solemn approaches unto Him; so we must not enter into the sacred exercises of His holy day without thought and prayer. “I will be sanctified in them that draw nigh Me” (Lev. 10:3) is the Lord’s unwavering requirement. He is greatly dishonoured when we carelessly rush into any of the appointed means of grace, and therefore does the Apostle exhort us, “Let us have grace whereby we may serve God acceptably, with reverence and godly fear” (Heb. 12:28). This means far more than grave countenances and bodily postures of veneration: let us have hearts and minds that are spiritualized.


In endeavouring to bring our souls into a fit frame for the duties of the Lord’s Day, the evening before we should engage our thoughts with meditations suitable thereto. This is a fitting time to consider the lost Sabbaths of our unregenerate days, and which we have to account for or repent of. This is the time to review the week now nearly ended, and put right with God our sad failures therein. Then is the time to meditate upon the wondrous patience of God, which has so long borne with our waywardness and slackness, and who notwithstanding has spared us to approach another Sabbath. This is the time to ponder the vanity of worldly things and how utterly contemptible they are when compared with communion with God. This is the time to give ourselves up to confession, to prayer, to praise.


As our eyes open upon the light of the Sabbath we should most earnestly pray that we may be preserved from trifling away its holy hours, and seriously should we ask ourselves how we may most profitably improve them. We ought to be very importunate with God that He will graciously banish from our minds everything which would distract and turn us away from Him, that He would so sanctify our hearts that from the beginning to the end of His day we may be entirely given up to those ends and exercises for which He has consecrated the Sabbath. We ought also to be equally importunate in praying that He will grant His ministers the assistance of the Holy Spirit in preparing a message which will glorify Him and edify His people. So, too, we should ask the Lord for the same spiritual mercies to be bestowed upon our fellow-saints as we have craved for ourselves. This will serve to prepare us to engage in family devotions, before we wait upon the public worship of the day.


Throughout the Sabbath we are to abstain from everything that would impede its spiritual observance. Under no circumstances must there be any buying or selling on that Day, or the encouraging of those who do so. Sunday newspapers and all secular literature is to be then strictly banned by us. The paying of social calls and the making of unnecessary visits whereby the worship of God in families is interrupted and worldly conversation is introduced are desecrations of the Sabbath. All unnecessary work in providing for our dining tables on that day is to be avoided: a cold meal with God’s blessing is infinitely better than a hot one with His frown. Great watchfulness must be exercised against idle conversation. “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (Eph. 4:29)—that holds good at all times, but doubly so on the Sabbath.


All needless taking of journeys on the Lord’s Day are sinful. In this connection we would earnestly remind the reader of that exhortation of Christ’s, “But pray ye that your flight be not in the winter, neither on the Sabbath Day” (Matt. 24:20). This was plainly a prophetic warning against that species of Sabbath desecration which has, alas, become so rife. It is rendered the more striking inasmuch as it is the only warning He gave to His disciples against any particular kind of encroachment on the Day of Rest. And for what does He here teach them to pray? Not that they may be kept from travelling for pleasure or for purposes of commerce, but that in a time of calamity and danger events might be so ordered by God that they should not be obliged to preserve their lives and flee for safety by travelling on that day. How He wished to impress upon us the unique sanctity of the Sabbath!


Turning now to the positive side: the reading and pondering of the Scripture should have a prominent place in the occupations of this Day. In our strenuous age there are comparatively few who have many leisure hours through the week, and often they are too weary to use those they do have for serious study. But it is far otherwise on the Day of Rest: special opportunity is then afforded for seeking spiritual nourishment. At least one hour in the early morning, another in the afternoon, and one more before retiring, ought to be spent in the Word of God and devotional literature. As six days have been directed mainly to providing for the needs of the body, the seventh is to be improved by seeking food for the soul: thereby is our strength renewed and we are fitted for the duties of the ensuing week.


In addition to seasons of private prayer and feeding on the Word, all our spare moments on the Lord’s Day should be employed in spiritual meditations. Then is our golden opportunity for serious reflections and delightful contemplation: to turn our thoughts from things temporal to things spiritual, and to project our minds into that eternal state to which we are constantly approaching. We should meditate on God as Creator and delight ourselves afresh in all His wondrous works. We should consider how we lost our original rest in God by sin, and how He might justly have abandoned us to eternal restlessness. We should meditate upon the recovery of our rest in God by the great atonement of Christ and His triumphant emerging from the grave. This is indeed the principal duty of this day: to dwell upon and rejoice in this recovery of a rest in God and of a rest for God in us. This is the fruit of infinite wisdom, amazing grace, and incomprehensible love: then let us give glory to God and His Christ for the same. We are also to remember that the Sabbath is a pledge of our everlasting rest with God.


Let it also be observed that this Day affords the most favourable opportunity for training children in the fear and nurture of the Lord. Family instruction is one of the most important duties thereof. How many thousands owe their conversion, under God, to Sabbath catechising, Scripture reading, and religious instruction, and the simple but fervent prayers of a pious parent or relative! The heads of families should do all they can to promote the spiritual and eternal good of those under their care. No Christian parent should entrust the instructing of his children in the things of God to only Sunday School teachers, but ought to personally discharge much of this responsibility. Let portions of the Word be read together, simple explanations and practical applications be made: verses should be allotted for memorizing during the week, with a hearing of the same on the Sabbath. Such books as Bunyan’s Pilgrim’s Progress, the life of some Missionary, etc., may also be profitably read to the children.


This is also a season eminently suitable for works of charity. All possible doubt on this score has been removed by the specific teaching and personal example of Christ. He affirmed that it is lawful to do well on the Sabbath Day. It is both our privilege and duty, especially of those without family responsibilities, to seek after and minister unto those who are cut off from the public means of grace: to visit the sick and the aged, to read the Word to those who cannot read it for themselves, to engage in acts of mercy and compassion unto those needing our help. The more we endeavour to brighten the lot of others, the more will we enter into the joy of Him who ever went about doing good. It is always the self-centered who are the most discontented and miserable.


Constantine framed statutes requiring the inhabitants of cities to suspend their ordinary business and mechanics to abstain from their common labour on the Sabbath, and closed the courts of justice and all other public offices on that day—clear proof of how the early Church had been desirous to observe it. But the laws drawn up by this strange character who espoused Christianity introduced a most pernicious element: the Sabbath and the “holy festivals” of human invention were placed on the same level. The sequel may easily be imagined: those other “days” not being of Divine authority quickly degraded the sanctity of the Lord’s Day from its sole supremacy over the consciences of the worshippers. An attempt to raise any human innovation in matters of religion to an equality with what is of Divine institution inevitably results in the lowering of the Divine and in the elevation of the human above the Divine.

 

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And believe me, this read was much longer then this, I shortened it up to make the points.

 

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I have been searching and I havent seen anyone explain it like this guy does showing these scriptures.

So after reading this do you observe as gods commandment or not? I am intersted to see why not.

And if anybody has any parts they wish to inject as a rebuttal most are already answered in the main lecture here. http://www.eternallifeministries.org/awp_sabbath.htm

 

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You mean rebuttal? There will be many mainly along the lines that we are no longer under the law of sin but now under Grace

 

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You mean rebuttal? There will be many mainly along the lines that we are no longer under the law of sin but now under Grace

Thank you.

The law of sin was only to condem us. Grace sets us free from death by Jesus giving it to us on the cross, but we still are under the law.

So you don't abide by the commandments written on your heart because you are under grace? No, you still do, grace he gives you because nobody can love god with all their heart, hence grace. Have you ever lusted? Everyone has (even being in christ) but we can repent and try again, more grace. I can do it with all the commandments yet we still must try to follow all of them.

Nobody can fully establish the law to the fullest spiritual significance, hence grace. Grace does not mean to miss a commandment and call it grace.

 

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Another will be that Christ fulfilled the Law. I am not making these I am telling you what to expect as everyone descends on your thread with different ideas. I will say this if one has to do the law than why brother with Christianity? It's bad enough everyone makes their own "truth" using the Bible but than throw in that you have to absolutely keep the law, who needs that. I don't.

 

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Another will be that Christ fulfilled the Law. I am not making these I am telling you what to expect as everyone descends on your thread with different ideas. I will say this if one has to do the law than why brother with Christianity? It's bad enough everyone makes their own "truth" using the Bible but than throw in that you have to absolutely keep the law, who needs that. I don't.

Christ fulfilled the law, doesnt give us free will to sin and break any commandments, yet we do and have grace to cover us.

The evil one wants us to forget this commandment, god knew we would, thats why he says remember. Now I put up some great arguements that I havent seen anyone come up with. After all, for 300 years chrisitans observed the sabbath. Read above. Look at all the revivals when christians started observing the sabbath in the early days.

It is in no way to keep you in bondage as much as the evil one would like us to think. It is a way that god says he will bless us, it is to get all your "paper work" and buying and selling done during your fleshy week. Set aside sunday to think on god and study god and feel how he will bless you. This is our observance of the day coming very soon when we all will be in our final eternal rest. We start our heaven on earth now.

 

[whitetiger1]

I thought of another thing I heard and that is we are not Jews the OT was written to and for them not for us

 

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I thought of another thing I heard and that is we are not Jews the OT was written to and for them not for us

spirtually by adoption where we cry "abba father"

God made a convenant with the jews they couldnt live up to. He then took it and gave it to the gentiles (us spiritually) and wrote the same covenant on our hearts. Jews will still get their redemption the last 7 years.

 

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I have been searching and I havent seen anyone explain it like this guy does showing these scriptures.

So after reading this do you observe as gods commandment or not? I am intersted to see why not.

And if anybody has any parts they wish to inject as a rebuttal most are already answered in the main lecture here. http://www.eternallifeministries.org/awp_sabbath.htm

http://www.eternallifeministries.org/awp_sabbath.htm[/quote
I think the issue is fairly simple myself. The covenant containing the Sabbath laws is a defunct covenant having no jurisdiction or authority over the Christian. Some interesting Scriptures are -

31Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
33But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. Jer 31

13For all the prophets and the law prophesied until John. Mat 11

16The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. LK 16

28For this is my blood of the new testament, which is shed for many for the remission of sins. Mat 26

24And he said unto them, This is my blood of the new testament, which is shed for many. MK 14

20Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. LK 22

44And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. LK 24

 

[whitetiger1]

spirtually by adoption where we cry "abba father"

God made a convenant with the jews they couldnt live up to. He then took it and gave it to the gentiles (us spiritually) and wrote the same covenant on our hearts. Jews will still get their redemption the last 7 years.

You get a lot of disagreement there. Most Faith traditions believe we have a New Covenant and the Old was not transferred over. By the way are you talking about Saturday or Sunday?

 

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I have been searching and I havent seen anyone explain it like this guy does showing these scriptures.

So after reading this do you observe as gods commandment or not? I am intersted to see why not.

And if anybody has any parts they wish to inject as a rebuttal most are already answered in the main lecture here. The Holy Sabbath

So since you have been searching, what exactly have you been searching for? Is it to establish the sabbath for yourself or to promote it to others?

 

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I think the issue is fairly simple myself. The covenant containing the Sabbath laws is a defunct covenant having no jurisdiction or authority over the Christian. Some interesting Scriptures are -

31Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
33But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. Jer 31

13For all the prophets and the law prophesied until John. Mat 11

16The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. LK 16

28For this is my blood of the new testament, which is shed for many for the remission of sins. Mat 26

24And he said unto them, This is my blood of the new testament, which is shed for many. MK 14

20Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. LK 22

44And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. LK 24

Yes the 10 commandments were written in stone for the Jews. Now it's written on our hearts. We still follow them. I see nothing here dismissing gods commandments.

 

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So since you have been searching, what exactly have you been searching for? Is it to establish the sabbath for yourself or to promote it to others?

Just the scriptural truth my friend. I listed some very good theology for everyone to read.

 

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You get a lot of disagreement there. Most Faith traditions believe we have a New Covenant and the Old was not transferred over. By the way are you talking about Saturday or Sunday?

It's Sunday. Take a look at the beginning "wall of text"

Old convent was Saturday. Which the jews observed. The new convenant is sunday as Paul observed and followed as noted in my wall of text. Paul wouldn't observe Saturday anymore. If he did it would have caused all kinds of problems since the Jews did this. It was then observed Sunday but we still follow it as Paul did and the early church did.

We have forgotten to remember

 

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So what's your gripe? Almost every Christian observes Sunday but the SDA

 

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Thank you.

The law of sin was only to condem us. Grace sets us free from death by Jesus giving it to us on the cross, but we still are under the law.

So you don't abide by the commandments written on your heart because you are under grace? No, you still do, grace he gives you because nobody can love god with all their heart, hence grace. Have you ever lusted? Everyone has (even being in christ) but we can repent and try again, more grace. I can do it with all the commandments yet we still must try to follow all of them.

Nobody can fully establish the law to the fullest spiritual significance, hence grace. Grace does not mean to miss a commandment and call it grace.

So how do you deal with -

14For sin shall not have dominion over you: for ye are not under the law, but under grace.
15What then? shall we sin, because we are not under the law, but under grace? God forbid. Rom 6

6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. Rom 7

4For Christ is the end of the law for righteousness to every one that believeth. Rom 10

1O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
2This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
3Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Gal 3

10For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. Gal 3

1And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: Deut 28

10For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
11For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. Jam 2

1Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
2Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
3For I testify again to every man that is circumcised, that he is a debtor to do the whole law.
4Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. Gal 5

18But if ye be led of the Spirit, ye are not under the law. Gal 5

10If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. Jn 15

 

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Thank you.

The law of sin was only to condem us. Grace sets us free from death by Jesus giving it to us on the cross, but we still are under the law.

So you don't abide by the commandments written on your heart because you are under grace? No, you still do, grace he gives you because nobody can love god with all their heart, hence grace. Have you ever lusted? Everyone has (even being in christ) but we can repent and try again, more grace. I can do it with all the commandments yet we still must try to follow all of them.

Nobody can fully establish the law to the fullest spiritual significance, hence grace. Grace does not mean to miss a commandment and call it grace.

What law written on whose heart? Jer 31:31-34