- Nov 21, 2008
- 51,352
- 10,607
- Country
- United States
- Faith
- SDA
- Marital Status
- Married
I have a really easy solution for you - take a look at where BOTH sides agree.
Baptist Confession of Faith - sectn 19.
Westminster Confession of Faith - sectn 19
D.L. Moody on the 4th commandment.
Dies Domini (Pope John Paul II)
R.C Sproul
C.H. Spurgeon
etc.
ALL of them agree with the SDA church and other Sabbath keeping groups -- on these key points.
1. All TEN of the TEN commandments were given as the moral law of God in Eden - to mankind
2. All TEN of the TEN Commandments are included in the Law of God that is written on the heart under the new Covenant.
3. The Sabbath commandment as given by God in scripture - points to Saturday - not Sunday.
4. The TEN Commandments are not in opposition to grace or the Gospel
5. all of mankind are still to this very day held to accountability by the TEN
6. The TEN are not - "just for Jews".
When scholarship on BOTH sides look at the Bible and AGREE on these key details then it is a pretty good option .. take this as the starting point and then work through the differences that remain.
Essentially given all that common ground - the Sabbath keeping POV is "God's Word cannot be edited ... not even by tradition"... and that is the crux of where all the differences reside when it comes to Sabbath keeping vs the position taken by those groups I listed.
So getting to the "easy part" of these Bible details -- where BOTH sides agree - is starting at "square 1".
When you find someone arguing for a solution that does not even make it to "square 1" -- the chances of success are less than optimal.
===============================
Having said that - some more easy things to look at are:
1. Romans 14 does not mention the 7th Sabbath at all in the entire chapter.
"one man observes one day above another while another man observes them all... he who observes the day observes it or the Lord"
2. A careful reading of Col 2 - shows that it also does not mention the 7th day Sabbath - it only refers to the "Shadow" Sabbaths of Lev 23 - the annual feast days. Holy days in the Bible.
3. Gal 4:9-11 only references pagan holy days that the former-pagan gentiles in Gal 4 "were returning to" after becoming Christians. The observance of even one of them was condemned by Paul in Gal 4 --- as contrasted to the defense of all the Bible holy days defended by Paul in Rom 14.
4. Gal 5:1-5 is not condemning the Bible. So then it is still a sin to "take God's name in vain" for example. Gal 5 is condemning the "made up tradition" of gentiles required to be circumcised to be saved... and the idea that a lost person could "earn salvation" by not taking God's name in vain - without accepting the Gospel and being born again.
And as for the bonus text making it all very very easy
Is 66:23 - for all eternity after the cross in the New Earth: "from Sabbath to Sabbath shall ALL mankind come before Me to worship"
(There is only "one Gospel" -- Gal 1:6-9 and that Gospel "was preached to Abraham" Gal 3:8 which is why in your OP that Matt 17 text shows both Moses and Elijah standing with Christ in glory - before the cross... because there is only one Gospel and it was in the OT as well as NT. Same is true for New Covenant in Jer 31:31-34 as well as Heb 8:6-12)
===================
If those Bible scholars agree then they too are wrong.
Everyone has freewill. Someone "could" choose to refuse to see the Bible details that are so clear and easy to read that both sides agree to them - or a person can choose to admit to those Bible details.
The two main groups on the Sabbath topic are those who affirm the Saturday 7th day Sabbath version as compared to those who honor the Sabbath commandment by keeping Sunday. The Sunday scholarship includes the following examples
The Baptist Confession of Faith,
the Westminster Confession of Faith ,
D.L. Moody,
R.C Sproul,
Matthew Henry,
Thomas Watson
Eastern Orthodox Catechism
The Catholic Catechism
As compared to the 7th day Sabbath groups of which the Adventist church is one.
So here is a great example of Bible details so obvious that both sides agree - from the Westminster Confession of Faith sectn 19.
Westminster Confession of Faith -
Chapter XIX
Of the Law of God
I. God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity, to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.[1]
II. This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in Ten Commandments, and written in two tables:[2] the first four commandments containing our duty towards God; and the other six, our duty to man.[3]
III. Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits;[4] and partly, holding forth divers instructions of moral duties.[5] All which ceremonial laws are now abrogated, under the New Testament.[6]
IV. To them also, as a body politic, He gave sundry judicial laws, which expired together with the State of that people; not obliging under any now, further than the general equity thereof may require.[7]
V. The moral law does forever bind all, as well justified persons as others, to the obedience thereof;[8] and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it.[9] Neither does Christ, in the Gospel, any way dissolve, but much strengthen this obligation.[10]
VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned;[11] yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly;[12] discovering also the sinful pollutions of their nature, hearts and lives;[13] so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin,[14] together with a clearer sight of the need they have of Christ, and the perfection of His obedience.[15] It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin:[16] and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law.[17] The promises of it, in like manner, show them God's approbation of obedience,and what blessings they may expect upon the performance thereof:[18] although not as due to them by the law as a covenant of works.[19] So as, a man's doing good, and refraining from evil, because the law encourages to the one and deters from the other, is no evidence of his being under the law: and not under grace.[20]
VII. Neither are the forementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it;[21] the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requires to be done.[22]
And here we can see it from the "Baptist Confession of Faith" section 19
Baptist Confession of Faith -- as formatted by C.H.Spurgeon
The Law of God - Baptist Confession of Faith: Section 19
1. God gave to Adam a law of universal obedience which was written in his heart, and He gave him very specific instruction about not eating the fruit of the tree of knowledge of good and evil. By this Adam and all his descendants were bound to personal, total, exact, and perpetual obedience, being promised life upon the fulfilling of the law, and threatened with death upon the breach of it. At the same time Adam was endued with power and ability to keep it.
2. The same law that was first written in the heart of man continued to be a perfect rule of righteousness after the Fall, and was delivered by God upon Mount Sinai in the Ten Commandments, and written in two tables, the first four containing our duty towards God, and the other six, our duty to man.
3. Besides this law, commonly called the moral law, God was pleased do give the people of Israel ceremonial laws containing several typical ordinances. These ordinances were partly about their worship, and in them Christ was prefigured along with His attributes and qualities, His actions, His sufferings and His benefits. These ordinances also gave instructions about different moral duties. All of these ceremonial laws were appointed only until the time of reformation, when Jesus Christ the true Messiah and the only lawgiver, Who was furnished with power from the Father for this end, cancelled them and took them away.
4. To the people of Israel He also gave sundry judicial laws which expired when they ceased to be a nation. These are not binding on anyone now by virtue of their being part of the laws of that nation, but their general equity continue to be applicable in modern times.
5. The moral law ever binds to obedience everyone, justified people as well as others, and not only out of regard for the matter contained in it, but also out of respect for the authority of God the Creator, Who gave the law. Nor does Christ in the Gospel dissolve this law in any way, but He considerably strengthens our obligation to obey it.
6. Although true believers are not under the law as a covenant of works, to be justified or condemned by it, yet it is of great use to them as well as to others, because as a rule of life it informs them of the will of God and their duty and directs and binds them to walk accordingly. It also reveals and exposes the sinful pollutions of their natures, hearts and lives, and using it for self-examination they may come to greater conviction of sin, greater humility and greater hatred of their sin. They will also gain a clearer sight of their need of Christ and the perfection of His own obedience. It is of further use to regenerate people to restrain their corruptions, because of the way in which it forbids sin. The threatenings of the law serve to show what their sins actually deserve, and what troubles may be expected in this life because of these sins even by regenerate people who are freed from the curse and undiminished rigours of the law. The promises connected with the law also show believers God's approval of obedience, and what blessings they may expect when the law is kept and obeyed, though blessing will not come to them because they have satisfied the law as a covenant of works. If a man does good and refrains from evil simply because the law encourages to the good and deters him from the evil, that is no evidence that he is under the law rather than under grace.
7. The aforementioned uses of the law are not contrary to the grace of the Gospel, but they sweetly comply with it, as the Spirit of Christ subdues and enables the will of man to do freely and cheerfully those things which the will of God, which is revealed in the law, requires to be done.
Notice that even the Orthodox church confesses "the TEN" -- not merely "NINE" and affirms that they are not "just for Jews" in it's explicit statement found here - Friday at 5:36 PM #23
Last edited:
Upvote
0