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Creation and the Sabbath - Hebrews 4:4

shermancox — Tue, 18 Dec 2007 06:24:04 -0800

Samuele Bacchiocchi continues his defense of the creational origin of the Sabbath by looking at Hebrews 4:4.

Bacchiocchi sees this as the most explicit reference to the creation Sabbath found in Hebrews because two Old Testament texts (Genesis 2:2 and Psalm 95:11) are welded together. Geneses 2:2 traces the Sabbath back to the creation and Psalm 95:11 "includes the blessings of salvation" that are found in entering God's rest. (Hebrews 4:3, 5, 10).

The key is that the book of Hebrews traces the sabbath back to creation when "God rested from God's works." These works are the works of creation, according to Bacchiocchi, because Hebrews 4:3 states that the works were finished from the foundation of the world. Thus God rested from God's works that were finished from the foundation of the world. Bacchiochi notes that in this text the Sabbath is assumed to be creational and that is used as a "basis for understanding God's ultimate purpose for His people."

Creation and the Sabbath - John 5:17

shermancox — Mon, 15 Oct 2007 04:44:38 -0700

Samuele Bacchiocchi continues his defense of the creational origin of the Sabbath by examining John 5:17.

In this passage, Jesus is accused of Sabbath breaking by healing a paralyzed man. Jesus answers by saying, "My Father is working is working until now and I am working." Bacchiocchi notes that this has traditionally been interpreted to mean that God has been continually working (creating and preserving the world) since the original creation of the world and thus he is justified in working on the Sabbath.

How Is God Working?

Bacchiocchi notes that this view is problematic for a few reasons. First, God's "working" and the "works of God" in the book of John are "repeatedly and explicitly" identified with Christ's redemptive mission and not with God's creation or preservation. So the works that we are talking about are "works of redemption."

In addition, Bacchiocchi notes that the original term translated as "until now" does not mean "constancy" but "inauguration an culmination" of God's working.

This term "until now" is speaking of a beginning and a end. Thus the term actually alludes to both the original culmination (sabbath) of God's redemptive work for humanity and the final culmination (final Sabbath) of God's redemptive work of humanity.

Jesus' Defense

Thus, Jesus was defending himself by essentially saying, "God started God's work of redemption in the beginning at the Sabbath, God will end God's work of redemption at the final Sabbath. All of the Sabbath's in between are for the redemptive work of humanity. thus I am not guilty of Sabbath breaking, but of keeping the Sabbath more fully."

Thus Jesus tells us how to keep the Sabbath and also alludes to the creation to justify his redemptive mission which gives an endorsement of its Edenic origin.

Creation and the Sabbath - Mark 2:27

shermancox — Tue, 09 Oct 2007 04:20:07 -0700

Dr. Samuele Bacchiocchi's first reason for believing in the validity of Sabbath observance for New Testament Christians is the continuity between the Old and New Testaments. We have discussed this in other posts on this blog.

His second reason is that the Bible alludes, in the New Testament, to the Sabbath as a "creational" ordinance. Those who believe that the Sabbath has been abrogated argue that the Sabbath was created solely for the Jews. In three passages, Bacchiocchi argues that there is no validity to that position. In this post we look at the first of these texts that allude to an edenic origin to the Sabbath.

Sabbath Made for Humanity

The first passage that argues for a creational origin is Mark 2:27. In this passage, Jesus argues against the charge of his breaking the Sabbath by saying that "the Sabbath was made for humanity and not humanity for the Sabbath."

Bacchicchi notes that the Greek word for "made" (ginomai) refers back to the origin of the Sabbath. In addition, the Greek word for humanity (anthropos) demonstrates that the Lord desired that it would have a human value.

Marriage and Sabbath

In Matthew 18:8, Jesus goes back to the beginning for a reference to argue against corruptions to Marriage. This is shown in Jesus saying "from the beginning it was not so." Thus both the Sabbath and Marriage can be traced back to Eden. They were both created for humanity's well being.

Human Well Being Above the Sabbath

Does Jesus' statement that the Sabbath was made for humanity mean that humanity's well being is above the Sabbath? Bacchiocchi notes that this question is not a good one because the Sabbath itself was made for the good of humanity. If the Sabbath is turned into a problem then it is not the Sabbath per-se' but something else that has turned it into a hardship or burden.

Bacchioccchi rightly notes: "The welfare of man is not restricted but guaranteed by the proper observance of the Sabbath" (pg 43). Instead of seeking to do away with the Sabbath because it has supposedly become a liability to Christians, perhaps we should do away with faulty ways of keeping the Sabbath that may be a hardship.

Law and Sabbath Continuity and Discontinuity in Hebrews

shermancox — Tue, 25 Sep 2007 10:30:02 -0700

The book of Hebrews demonstrates both continuity and discontinuity between the Old Testament and the New. The fact that the writer of Hebrews wrote the book demonstrates the power that the Old Testament sacrificial system held over many of the believers in the Jesus movement.

Discontinuity

There can be no doubt that the book of Hebrews pictures a break with parts of the Old Testament. Hebrews 7:11 states that there was a need to move away from the levitical priesthood if perfection is to happen in believers. In contrast, Christ had to come once and for all (Hebrews 9:26). In addition, Christ set aside the levitical sacrificial system. (Hebrews 7:18, Hebrews 8:13, Hebrews 10:9). Thus there is no question something was abolished by the death of Christ. However, was the law in general or the Sabbath specifically abolished? Hebrews answers this question with a strong no.

Continuity

Bacchocchi notes that the book of Hebrews does not just talk about discontinuities, but also continuities. There is continuity in the prophet’s words (Hebrews 1:1-2). There is continuity in that the sanctuary system has just changed from the earthly one to a heavenly one. Nevertheless, there is still a sanctuary system working for humanity.

But most relevant to our discussion is that Bacchiocchi notes a continuity in the "Sabbatismos" which bacchioccchi states is:

A term used in a technical way by Plutarch, Justin, Epiphanius, Apostolic Constitutions to designate Sabbath observance---which "remains" (apoleipetia), literally "is left behind for the people of God" (Hebrews 4:9).

Conclusion

There was a break between the Old Testament and the New. Hebrews notes that this break was the sacrificial system. That sacrificial system was replaced by Christ's death on earth and Priestly ministry in the heavenly sanctuary. While the earthly sanctuary system has been done away, the writer of Hebrews states that the Sabbath remains for the people of God. Praise God for God’s gift of the Sabbath. In the future we will discuss Hebrews 4 more deeply.

Old and New Testament - Continuity in Matthew

shermancox — Mon, 24 Sep 2007 06:53:26 -0700

Dr. Bacchiocchi continues his arguments for the continuity between Judaism and Christianity by looking at some examples of continuity in the book of Matthew.

Christ Life and Teaching

Matthew presents many major events of Christ’s life as a fulfillment of the Old Testament prophecies. In addition, Christ’s teachings are characterized as a continuation of the Old Testament. Bacchiocchi notes that in Matthew 7:12, the Golden rule is the essence of the Law and the Prophets. In addition, Matthew 22:40 states that the two great commandments are the basis of the Law and Prophets.

Fulfillment of the Law

Jesus said that he did not come to abolish the law but to fulfill it (Matthew 5:17-20). What does it mean to fulfill? In context, “fulfill” means to clarify or explain. Note how Jesus explains the law as in Matthew 5:27-28. Jesus states that the law of “Thou shalt not commit adultery” is “Thou shalt not look at a woman in lust.”

Conclusion

Bacchiocchi provides a compelling case that both Matthew and Luke describe a continuity between the Old Testament and the New Testament. This continuity argues against any claims for an abrogation of the Sabbath based on a radical discontinuity.

Luke's Attitude to the Law Part 3 - Early Christian Gatherings

shermancox — Fri, 21 Sep 2007 04:11:22 -0700

Dr. Bacchiocchi argues that the description of the earliest Christian gatherings indicate a continuity between Judaism and Christianity and not discontinuity. This is one of the strongest arguments for the continuing validity of the Sabbath for Christians.

Synagogue Primary Place of Worship of Early Christian Community

In Acts, Luke (Luke and Acts) describes the synagogue as a place where early Christian worship took place. Luke writes, in Acts 18:24-26, that Apollos preached about Jesus in the synagogue.

When Paul went searching for Christians to imprison them, he went to the synagogues (Acts 9:2; Acts 22:19). Paul continued his habitual Sabbath-keeping after conversion for Luke identifies Paul's habit of Sabbath-keeping as a "custom.”

Jews and Gentiles Wanting to Worship on the Sabbath

At Pisidian Antioch they went to the Synagogue and sat amongst the worshippers (Acts 13:14). The synagogue leaders asked them to speak. This further confirms that Christian believers did not experience a radical separation from their Jewish brothers and sisters.

It is here that Paul and his companions were invited to come back and the "next Sabbath" almost the whole town came back to hear them. We must note that the group that came to hear him was both "Jews and Gentiles." Why didn’t Paul tell those Gentile believers to come hear us tomorrow, which would have been Sunday, if Sunday did have an apostolic origin?

We also see this in Corinth where both Jews and Greeks were convinced of the Gospel of Jesus Christ. And these meetings happened on the Sabbath in the synagogue (Acts 18:4).

Outdoor Sabbath Worship

Even when they were not in the synagogue, Paul and his companions found worshipers. So they went to a place where they thought there would be some Sabbath Prayer Warriors ("where we expected to find a place of prayer"). And they found such a place down by a riverside. When you sing the song, "Gonna Lay down My Burdens, down by the riverside," you are bringing to mind these early Seventh day Sabbath meetings. (Acts 16:13)

Conclusion

The idea that there was a radical break between Judaism and Christianity is not in line with the evidence presented by Luke in the book of Acts. Early Christians were a group of Jews who believed that Jesus was the long-anticipated Messiah. Because of this, they came and worshiped at the synagogue on the Sabbath day.

Luke's Attitude to the Law Part 2 - Gentiles and the Sabbath

shermancox — Thu, 20 Sep 2007 04:48:06 -0700

Dr. Dr. Bacchiocchi continues presenting the evidence for the continuity of Judaism and Christianity in the Gospel of Luke. This time, he notes the connection between Gentiles and the Sabbath.

Jerusalem Council

Some argue that the Jerusalem Council demonstrates that the Sabbath was never a requirement placed on Gentile believers. Those who hold to this position might say, "Because the Sabbath was not among the requirements that were given to the Gentiles at the Jerusalem Council found in Acts 15, the Sabbath was not a requirement for Gentile Christians."

Gentiles Kept the Sabbath - Historical Perspective

Bacchiocchi argues against the idea that the Sabbath was not a requirement because it is not delineated in the council by first noting that the Bible says that the Gentiles under consideration at the Jerusalem Council were specifically the ones who had been instructed in Jewish faith (Acts 10:2; Acts 11:19-20; Acts 13:43,44; Acts 14:1). If these Gentiles were ignorant of the Old Testament laws then one could argue that the council’s failure to delineate the whole law demonstrates that Gentiles were not to keep the whole law just these four laws. However, because these Gentiles were knowledgeable of the whole law, the council could discuss the issue under consideration, namely, whether Gentiles must be circumcised to be a part of the community.

Philo, the Jewish historian, demonstrates that the Sabbath law in particular was widespread in the ancient world by saying: "There is not a single people to which the custom of Sabbath observance has not spread."

Finally, the Romans kept the Sabbath in Rome as a civil festival before the Christian era. Bacchiocchi argues that the Jews influenced the Romans to adopt the seven-day week and the Romans made Saturday the first and most important day of week. Because of these three arguments, the assumption that the Gentile Christians did not keep the Sabbath because it was not legislated on them in the Jerusalem Council is probably false.

Did Gentiles Have to Keep the Sabbath?

However, the argument remains that the portion of the law that was "required" of the Gentile Believers was the four requirements that were the four ritual laws that the sojourner in Israel was expected to follow (Lev 17-18).

Bacchiocchi reminds us that we must keep in mind the principal issue of the meeting, as noted above. This issue was whether Gentile believers would have to receive circumcision to be members of the Jesus Movement. What we have here is not a full recitation of all the requirements placed on Gentile believers. This council’s decision did not constitute a break from the principle of law. The council’s decision was saying that Gentiles should be accepted into the community of believers as Gentiles and not as Jews. The fact that the council appealed to the Law of Moses (Acts 15:21) in the decision provides further proof that ending the law was not an issue.

Jacob Jarvell agrees and states:

The apostolic decree enjoins Gentiles to keep the law, and they keep that part of the law required for them to live together with Jews. It is not lawful to impose upon Gentiles more than Moses himself demanded. It is false to speak of the Gentiles as free from the law. The church, on the contrary, delivers the law to the Gentiles as Gentiles. Thus, Luke succeeds in showing complete adherence to the law as well as salvation of Gentiles as Gentiles.

Full Inclusion in Community

These Gentiles had the provision of the Law of Moses that applied to the Sojourner applied to them. However, these gentiles were accepted into full fellowship as members (Acts 15:14). Thus, these individuals were to be grafted into the community that holds fast to the covenant (Isaiah 56:5-7).

Moreover, inclusion in the community included Sabbath Keeping which we will see in the We final post in this series that will look at the evidence in the book of Luke of Gentile Sabbath observance.

Luke's Attitude to the Law Part 1

shermancox — Wed, 19 Sep 2007 03:46:45 -0700

After a discussion of the three views of the Sabbath, In the book, Sabbath in the New Testament, Dr. Bacchiocchi presents his arguments for "continuity" between Judaism and Christianity. Bacchiocchi rightly notes that the strength behind both the "abrogation" view and the "transference" view of the law of God is in the alleged radical discontinuity between Judaism and Christianity. Bacchiocchi argues against those views by appealing to Luke, Matthew, and Hebrews to demonstrate continuity rather than discontinuity.

Believing Jews

The first demonstration of this continuity is in the description of the converting Jews as simply "Jews who believed." This terminology is used in Acts 21:20.

Note that the Bible writer is not describing a totally different group. The writer simply calls these converts Jews who believed that Jesus fulfilled their Messianic expectations. This implies a continuity between the two groups that is borne out in history and scripture.

Respect for the Law

Next, the Biblical record describes these converts as "zealous for the law" (Acts 21:20). In addition, Paul is described as a Pharisee (Acts 23:6) and notes that he observed the law (Acts 25:8; and Acts 28:17). We should also note that Luke calls the Law of moses the "living oracles" (Acts 7:38).

Recognition of Discontinuity

Bacchiocchi acknowledges that there are elements of discontinuity in Luke. For example, Christ is the fulfillment of the Law of Moses, prophets, and psalms (Luke 24:44; Luke 24:27; Luke 4:21).

In addition, Jesus' statement in Luke 16:16 demonstrates some form of discontinuity. However, Bacchiocchi rightly notes that this "discontinuity" is neither an abrogation of the law for Jesus himself said that heaven and earth would pass away before one jot or title of it would became void (Luke 16:17).

Conclusion

The writings of Luke demonstrate both a continuity and a discontinuity between Judaism and Christianity. However, the discontinuity does not nullify the law of God. In future posts we will look further at the elements of continuity between Judaism and Christianity in the Bible as discussed in Bacchiocchi's work.

Three Views on the Sabbath

shermancox — Mon, 17 Sep 2007 04:43:34 -0700

I was reading Dr. Bacchiocchi's book The Sabbath in the New Testament: answers to questions. In the first chapter Dr. Bacchiochi presents three understandings of the Sabbath's relation to the new testament which serves as a backdrop for the whole presentation.

Abrogation View

Certainly we as Sabbatarians have heard this view. The understanding is that the Sabbath of the Old Testament was done away with or removed at the cross of Jesus Christ. The view rests on the belief that there is a "radical discontinuity between the Old and New Testaments."

Throughout history Martin Luther, Anabaptists, leftist Puritans, Quakers, Mennonites, Hutterites, and many antinomian denominations have all held to this view according to Bacchiocchi.

The basic problem is that the view rests on an assumption of a radical break between the Old Testament and the New. The basic question is was the break between Judaism and Christianity as clean as this view would have us to believe? There are many who would argue that Judaism and Christianity were not two religions at that time, but the Christians were simply "Jews who Believed in Jesus Christ." The idea of a radical break does not seem to be the view of the New Testament or early Christian history. We will come back to this in later posts.

Transference View

The next view is the transference view. This is the understanding that there is truly continuity between the Old and New Testament, and thus the Sabbath commandment still has relevance and validity for contemporary Christians.

However, proponents of this view state that the ceremonial aspects of the Sabbath commandment have been done away with. In this view the moral aspect of the commandment is in the principle of "one day in seven" while particularly the "seventh day" is a ceremonial aspect pointing back. St. Thomas Aquinas taught this moral-ceremonial distinction.

John Calvin, according to Bacchiocchi, clarified this understanding by stating that the moral aspect is the function of the day which was to allow God to "work in us, provide time for church services, and to protect dependent workers."

This view is largely held by those in the Reformed tradition like Baptists, Methodists, Presbyterians, Congregationalists, and English Puritans.

The basic issue here is that it rests on an artificial distinction between moral and ceremonial aspects of the Sabbath. One would not be able to find this distinction taught in the scriptures themselves.

Permanence of the Sabbath View

Bacchiochi's (and my) position is that the New Testament does not nullify the Sabbath, but clarifies the Sabbath. As I continue to look at this book I will discuss more of what Bacchiocchi means by that.

Conclusion

The Sabbath is even today still in great dispute. I think some sort of classification scheme is necessary to understand different perspectives on the Sabbath. I am going to think about this scheme a little more especially in light of the "New Covenant Christian" argument against the validity of Sabbath keeping for contemporary Christians.

Be that as it may, Bacchiocchi distills a ton of information in this short chapter of this important work.