24. Sabbath Arguments

If you love Me, you will keep My commandments

Notwithstanding the biblical evidence we have already discovered, it is necessary for us to carefully look at several arguments from the sabbatarian point of view and evaluate them honestly.

The Sabbath and the Fall of Jerusalem

Sabbatarians often use Matthew 24:20 to support the ongoing validity of the seventh-day Sabbath of Sinai. Speaking of the coming destruction of Jerusalem Jesus said,

But pray that your flight may not be in the winter, or on a Sabbath.

We should note that the context of the teaching is not dealing with the Sabbath, rather Jesus is answering the question the disciples asked in Matthew 24:3:

Tell us, when will these things [destruction of the temple] be and what will be the sign of Your coming and of the end of the age?

The destruction of Jerusalem to be like the abomination of desolation

By the wording of this passage it is clear that Jesus is making a connection between the destruction of Jerusalem and events surrounding the abomination of desolation, an idol of the Olympian Zeus erected over the altar of burnt offerings by Antiochus Epiphanes IV in 167 B.C. Antiochus defiled the Jerusalem sanctuary, sacrificed pigs on its altars, burned all the books of the law he could find and killed many loyal Jews. These events are recorded in 1 Maccabees. Protestants generally have not included this book in the biblical canon, however most believe this to be an accurate, historical record of the events described therein and it is found in many Bibles. The first nine chapters of this book are well worth reading. I have listed below a verse or two from the context of Matthew 24:20 with a corresponding section from 1 and 2 Maccabees.¹ At times I have quoted from the historian Josephus, who lived in the first century A.D. Notice the close parallel in wording, ideas, and content.

“Abomination of desolation” in Holy Place

Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the Holy Place (let the reader understand) (Mt. 24:15).

The King (Antiochus) erected the abomination of desolation above the altar (1 Mac. 1:57).

The Jewish historian, Josephus, in commenting on this incident says:

For so it was, that the temple was made desolate by Antiochus, and so continued for three years…And this desolation came to pass according to the prophecy of Daniel, which was given four hundred and eighty years before; for he declared that the Macedonians would dissolve that worship [for some] time.²

Leave possessions and flee to the mountains

Then let those who are in Judea flee to the mountains; let him who is on the housetop not go down to get the things out that are in his house; and let him who is in the field not turn back to get his cloak (Mt. 24:16 −18).

Then Mattathias went through the town, shouting at the top of his voice, “Let everyone who has a fervour for the Law and takes his stand on the covenant come out and follow me.” Then he fled with his sons into the hills, leaving all their possessions behind in the town (1 Mac. 2:27,28).

Woe to women and babies

But woe to those who are with child and to those who nurse babes in those days (Mt. 24:19).

Her babies have been slaughtered in her streets, her young men by the enemy’s sword…Mattathias and his sons tore their garments, put on sackcloth, and observed deep mourning (1 Mac. 2:9,14).

Pray that it not be in winter or on the Sabbath

But pray that your flight may not be in the winter, or on a Sabbath (Mt. 24:20).

…And many…went down to the desert and stayed there, taking with them their sons, their wives and their cattle…A strong detachment went after them preparing to attack them on the sabbath day…“Enough of this! Come out and do as the king [Antiochus] orders and you shall be spared.” But they answered, “We refuse to come out, and we are not going to obey the king’s orders and so profane the sabbath day.” The others at once went into action, but they offered no opposition; not a stone was thrown, there was no barricading of the hiding places. They only said, “Let us all die innocent; let heaven and earth bear witness that you are massacring us with no pretense of justice.” The attack was pressed home on the sabbath itself, and they were slaughtered, with their wives and children and cattle, to the number of one thousand persons. When the news reached Mattathias and his friends, they mourned bitterly for the victims, and said to one another, “If we all do as our brothers have done, and refuse to fight the pagans for our lives and institutions, they will only destroy us the sooner from the earth.” So then and there they came to this decision, “If anyone attacks us on the sabbath day, whoever he may be, we will resist him; we must not all be killed, as our brothers were in the hiding places ” (1 Mac. 1:57; 2:29, 32 − 41).

The “abomination of desolation” was set up in winter, on December 8, 176 B.C.³

A great tribulation

For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall (Mt. 24:21).

First Maccabees 1−7 records the terrible three-and-a-half-year war between Antiochus and the loyal Jews. This was a determined attack on the worship of YHWH with the intent of completely wiping out the covenant people and all traces of their worship.

Then the king [Antiochus] issued a proclamation to his whole kingdom that all were to become a single people, each renouncing his particular customs…The king also sent instructions by messenger to Jerusalem and the towns of Judah directing them to adopt customs foreign to the country, banning holocausts [burnt offerings], sacrifices and libations from the sanctuary, profaning sabbaths and feasts, defiling the sanctuary and the sacred ministries, building altars, precincts and shrines for idols, sacrificing pigs and unclean beasts, leaving their sons uncircumcised, and prostituting themselves to all kinds of impurity and abomination, so they should forget the Law and revoke all observance of it. Anyone not obeying the king’s command was to be put to death (1 Mac. 1:41−53).

Any books of the Law that came to light were torn up and burned. Whenever anyone was discovered possessing a copy of the covenant or practicing the Law, the king’s decree sentenced him to death…Women who had their children circumcised were put to death according to the edict with their babies hung round their necks, and the members of their household and those who had performed the circumcision were executed with them (1 Mac. 1:59−64).

Sabbath keepers at the destruction of Jerusalem

Jesus foresaw there would be many people still observing the Sabbath when Jerusalem would be destroyed. Obviously there would be many Jews who were not Christians keeping the Sabbath. On the other hand, as we have pointed out in chapter 13, there were also many Jewish Christians who were still observing the Sabbath. We know this from the record in the book of Acts.

But certain ones of the sect of the Pharisees who had believed, stood up, saying, “It is necessary to circumcise them, and to direct them to observe the Law of Moses” (Acts 15:5).

You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law; and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs (Acts 21:20).

There were many thousands of Christians who continued to follow “Moses,” practice circumcision, and live according to “the customs” which certainly included Sabbath observance.

Matthew written to Jewish Christians

It is interesting to note that Matthew is the only Gospel writer to include “Pray that your flight may not be in the winter, or on a Sabbath.” Mark simply states, “Pray that it may not happen in the winter (Mk. 13:18). He includes no mention of Sabbath. Luke’s account of Jesus’ Olivet address does not mention either the Sabbath or winter. Most scholars believe Matthew was written specifically to the Jewish-Christian community.

The Gospel of St. Matthew was intended for Jewish Christians.⁴
This Gospel [Matthew] has a strong Judaic background.⁵
The gospels of Mark and Luke, however, are intended for Gentile audiences.⁶

Conclusions

What, then, does Matthew 24:20 teach regarding the Sabbath? “But pray that your flight may not be in the winter, or on a Sabbath.” Considering the evidence above leads us to the follow- ing conclusions:

First, Jesus may have mentioned the Sabbath in connection with the other specifics, such as babies, winter, and fleeing, and tribulation, to help the reader realize the close connection between the coming destruction of Jerusalem and the “abomination of desolation” which had taken place under the persecution of Antiochus.⁷ Note that Matthew says, “Let the reader understand,” indicating that special insight would be needed. By the wording of this passage, any Jew, or Christian familiar with Jewish history, would have immediately understood the connection between Jesus’ statement and the persecution of Antiochus. Jesus made this association to indicate the extent of the terrible conditions which were coming with the destruction of Jerusalem.

Second, Jesus asked his followers to pray that the flight from the destruction of Jerusalem would not happen on the Sabbath because He knew there would still be many thousands of people (Jews and Jewish Christians) still keeping the Sabbath in Jerusalem and He knew that fleeing on the Sabbath would create extra hardship. They would have to choose between breaking Sabbath law or being massacred as did the Jews in the time of Antiochus.

Third, the fact that Matthew is the only Gospel writer to include the mention of Sabbath in Christ’s Olivet discourse, coupled with the fact that his Gospel was specifically written for Jewish Christians, indicates that this admonition was not needed by Gentile Christians. Acts 15 and 21 indicate that thousands of Jewish Christians were still zealous for the law and still observed the customs of Moses, which would include Sabbath keeping. This would also explain why other Gospel writers who wrote for Gentile audiences did not include Christ’s mention of Sabbath. The Gentile Christians would not have needed this counsel for three reasons: (1) They would not be in Jerusalem. (2) They would not be concerned about Sabbath observance. (3) They might not know the history of Antiochus.

Evaluation

All of the above conclusions fit perfectly with the other biblical evidence we have discovered. Therefore we may conclude that Matthew 24:20 indicates many would still be keeping the Sabbath at the time of the destruction of Jerusalem but it cannot be used as evidence that all Christians were observing, or should be required to observe, the Sabbath.

The Sabbath of the Lord

Some use the following reasoning to support the continued observance of the seventh-day Sabbath. “The Bible clearly states that the seventh day is ‘the Sabbath of the Lord.’ If it is His day, then it should be observed by all His people. We, as Christians, are His people; therefore, we ought to observe His day.”

The biblical support for this argument is as follows:

Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the sabbath of the Lord your God (Ex. 20:8−10).

This argument is based upon two assumptions: (1) The Sabbath belongs to the Lord. (2) If something is stated as belonging to the Lord, then it becomes obligatory.

It is certainly a scriptural fact that the seventh-day Sabbath is said to be “the sabbath of the Lord your God.” However, if we are going to argue that the seventh-day Sabbath is binding because it belongs to the Lord, then to be consistent, we must also argue for the other old covenant convocations which come with the same credentials. Note the following:

The Lord’s appointed times which you shall proclaim as holy convocationsMy appointed times are these…These are the appointed times of the Lord (Lev. 23:2,4,37).

Then follows a listing of the “Lord’s appointed times,” which not only include the seventh-day Sabbath, but also the seven annual sabbaths, or feasts.

[It] is the LORD ’s Passover (Lev. 23:5).

He shall bring the tenth of an ephah of fine flour for a sin offering…and offer it up in smoke on the altar, with the offerings of the LORD by fire (Lev. 5:11, 12).

…present it as an offering to the LORD before the tabernacle of the LORD (Lev. 17:4).

A sacrifice of peace offerings…the holy thing of the LORD (Lev. 19:5 − 8).

Take the grain offering that is left over from the LORD ’s offerings by fire…(Lev. 10:12).

A first-born belongs to the LORD…it is the LORD’s (Lev. 27:26).

The Levitical priests…shall eat the LORD ’s offerings (Deut. 18:1).

Evaluation

If we are going to observe the seventh-day Sabbath because it is “the sabbath of the LORD,” then to be consistent we must also be willing to observe the seven annual sabbaths, the grain offerings, the burnt offerings, the tabernacle services, the peace offerings, and the offering of the firstborn, all of which are said to be “of the LORD.” Therefore the above reasoning does not support continued Sabbath observance.

The Sabbath in the New Earth

“For just as the new heavens and the new earth which I make will endure before Me,” declares the Lord, “so your offspring and your name will endure. And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,” says the Lord (Isa. 66:23).

It has often been argued that if the Sabbath will be kept in the new earth, then that is evidence it should be kept here and now. Is this good reasoning? This quotation from Isaiah and the argument derived from it deserve our careful consideration.

Let us look closely at the argument. It is based upon two assumptions: (1) that in the new earth all mankind will keep the Sabbath; (2) that because all mankind will keep the Sabbath in the new earth, they should keep it now.

The perspective of old covenant prophecy is limited

The first assumption appears to be valid if we take Isaiah 66:23 at face value. But before we do so, however, we should consider an important characteristic of Old Testament prophecy. The old covenant prophets, when describing the age to come, described it through old covenant eyes. In other words, old covenant eschatology is set forth in old covenant terminology. Here are just a few samplings to illustrate.

In Isaiah 66:20,21, which is the immediate context of Isaiah 66:23, we read,

“Then they shall bring all your brethren [Israelites assumed] from all the nations [Israel was in captivity at this point] as a grain offering to the Lord, on horses, in chariots, in litters, on mules, and on camels, to My holy mountain Jerusalem,” says the Lord, “just as the sons of Israel bring their grain offerings in a clean vessel to the house of the Lord. I will also take some of them [the returning Israelites] as priests and for Levites,”says the Lord (Isa. 66:20,21).

Will the Levitical priesthood be restored in the new earth? The purpose of the Levitical priesthood was to perform the many ceremonies which pointed forward to Christ. In the presence of God, there would surely be no need for the restoration of this old covenant priestly function. In Isaiah 65:17−25 we have a prophetic description of the “new heavens and a new earth.” In these verses we note the mention of “Jerusalem,” “My holy mountain,” “My people” and “My chosen ones.” This is not to say the new earth will not have a “Jerusalem” or the people there will not be the Lord’s “chosen ones,” but what must be seen is that the prophet sees this new earth through “old covenant eyes.”

Should new earth observances be practiced now?

First, if it is to be argued that the Sabbath should be kept today because in an Old Testament prophetic description of the new earth the inhabitants are said to bow down before the Lord from Sabbath to Sabbath, then it must also be argued that new moon celebrations should be observed today for they too are said to be observed in the new earth. It is not a valid method of interpretation to use only half of the data in a text while ignoring the other half. It was pointed out in the chapter “Shadows of Hope” that the seventh-day Sabbath is often mentioned with the new moon celebrations in old covenant services. The fact that the Sabbath and the new moon celebrations are mentioned together in Isaiah only reinforces the fact that old covenant prophets described the age to come using old covenant terminology including ritual observances.

Second, if the activities described in these verses are to be observed now, then we could argue that the Levitical priesthood should also be observed now. But there is abundant biblical evidence showing the Levitical priesthood should not be restored now. One of the themes of the book of Hebrews is that the ministry of Christ far supersedes the Levitical priesthood (Heb. 5−7) which came to a functional end with the death of Christ.

Third, even if a certain practice may be observed in the new earth it does not, in and of itself, mean that it should be practiced now. Isaiah pictures the new earth with the wolf and the lamb grazing together. He describes the lion eating straw like an ox (Isa. 65:25). However, it is not a currently recommended practice to pasture wolves and sheep together! Nor would we advise zookeepers to feed their lions straw! The Old Testament prophet pictured the world to come with a little boy leading a leopard (Isa. 11:6) and a nursing child playing by the hole of a cobra (Isa. 11:8), but these are not safe practices now. In the same way it is not good interpretation to find a practice which may be observed in the “new earth” or age to come and urge its practice today.

Conclusion

Those who make an argument for the present observance of the Sabbath from Isaiah 66:23 are left on the horns of a dilemma. Either they must see this verse as “colored” by the limited perspective of the old covenant prophet, or they must also be willing to argue for the observance of new moon celebrations and the restoration of the Levitical priesthood, which according to Paul would mean placing oneself back under the old covenant and falling from grace. For these reasons we must conclude that Isaiah 66:23 is not a valid support for present-day Sabbath observance.

Sabbath at Creation

There is a relationship between the rest of Eden’s seventh day and the Sabbath of Sinai in the biblical data we have studied. There are some sabbatarians, however, who want to push this relationship to make them fundamentally equal, seeking support for the continued observance of the seventh-day Sabbath. They do this by arguing that the Sabbath of the Fourth Commandment was actually instituted by God at creation. Then they argue that all the involved relationships between the seventh-day Sabbath and the old covenant are meaningless because Sabbath observance for man had its origin at creation. Their reasoning is based upon a comparison of Exodus 20:11 with Genesis 2:3.

For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy (Ex. 20:11).

Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made (Gen. 2:3).

By comparing these two references, it seems to indicate the “Sabbath day” (of the Sinaitic Covenant) started in Eden. However, when one carefully reads the Sabbath commandment, it is clear that it refers to the family, the servants, the cattle and even the sojourner. This clearly cannot be from Eden. Remember, there is no record of any man or woman keeping the Sabbath, or any other weekly holy day or day of rest, until the time of Moses.

Scripture is very clear that the covenant made with Israel at Sinai, the words of which were the Ten Commandments, was not made with the fathers (See Chapter 4). There is a great amount of detail regarding the life of Abraham, even more regarding Jacob and his sons, but never once is the Sabbath even alluded to. To this evidence we must add the clear statement of Paul that the Law was given 430 years after Abraham. (See Chapter 14).

There are a number of anachronisms in the writings of Moses⁸ and it was written from his perspective in time. Many believe that the blessing and sanctifying of the seventh day for man in the account is also an anachronism. If one accepts this reasoning, then the record of God’s blessing the seventh day that was recorded by Moses in Genesis 2 actually took place for man at Sinai. My study leads me to conclude that the seventh day was indeed, a unique day. It is the only day in Scripture where we can say for sure that man and God were in perfect relationship. It becomes the prototype to which salvation history is moving. This was Adam and Eve’s first full day and they participated in that perfect fellowship with their Creator. However that day was vastly different from the Sinaitic Sabbath Israel observed several thousand years later.

Third, the evidence of the New Testament is weighted heavily against required Sabbath observance. (See Chapter 14.) Hebrews 3 and 4 make it clear that the “Sabbath rest” for the Christian cannot be the seventh-day Sabbath of Sinai. (See Chapter 19.)

For these reasons one cannot argue for the present day observance of the seventh-day Sabbath from Genesis 2.

Jesus and Sabbath Reform

Some have argued that Jesus’ Sabbath miracles and encounters on the Sabbath must be seen as Sabbath reform. Then they argue that He would not have reformed the Sabbath if it were soon to pass away.⁹ Jesus did, however, bring reform to other aspects of the old covenant, which soon did pass away. At both the beginning and end of Jesus’ ministry He sought to bring reform to the temple services (Jn. 2:13−22; Mt. 21:12−17). Yet at His death the “veil of the temple was torn in two from top to bottom” (Mt. 27:51), indicating that from God’s perspective the temple services were over. As Jesus approached Jerusalem a few days before His death he said,

O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. Behold, your house is being left to you desolate (Mt. 23:37,38).

Jesus sought to bring reform regarding the way people were offering sacrifice in connection with interpersonal relationships.

If therefore you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way, first be reconciled to your brother, and then come and present your offering (Mt. 5:23,24).

We should also question the very hypothesis upon which this argument is based. In the Sabbath activity and teaching of Jesus, the emphasis was not in bringing reform to the Sabbath as much as it was in showing that His work of Jubilee ministry was not to be restricted by old covenant (or rabbinical) Sabbath law. The main emphasis of Jesus with regard to the Sabbath was in fulfilling the Sabbath by showing that He, Himself, was the true rest, the real redemption, the covenant keeper and the focus of genuine worship.

In our study we have seen that the Sabbath is a ritual law and Jesus often did not follow the ritual laws as prescribed by the old covenant. We also discovered that John, His closest disciple, clearly says that Jesus “was breaking” or “was destroying” the Sabbath. This is not Sabbath reform but Sabbath fulfillment: moving people away from the ritual Sabbath rest to the real Sabbath Rest: Jesus Christ our Lord.

God does not change

Some have argued that because God does not change He certainly would not change the Sabbath law which He wrote with His own finger in stone.

Jesus Christ is the same yesterday and today and forever (Heb. 13:8).

For I, the Lord, do not change; therefore you, O sons of Jacob, are not consumed (Mal. 3:6).

However, the context of all statements must be considered. There are many Bible references which speak of God changing His mind.

Now therefore amend your ways and your deeds and obey the voice of the Lord your God; and the Lord will change His mind about the misfortune which He has pronounced against you (Jer. 26:13).

…He instructed them that they should take nothing for their journey, except a mere staff—no bread, no bag, no money in their belt (Mk. 6:8).

And He said to them, “When I sent you out without money belt and bag and sandals, you did not lack anything, did you?” They said, “No, nothing.” And He said to them, “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one…(Lk. 22:35,36).

For when the priesthood is changed, of necessity there takes place a change of law also (Heb. 7:12).

We have already listed the references from Romans and Galatians which clearly state that the law was to reign “until Christ.”

We conclude, therefore, that just because there are places in Scripture that state God does not change, does not mean that He never changes instructions, laws or commands. Rather, it means that His unchangeableness relates to His character and attributes.

Questions about Law

Romans 2:13

I have received dozens of calls from people using Romans 2:13 to prove that one is justified by keeping the Ten Commandments and cannot be justified without keeping them.

For it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.

At face value one could use this text in this way. However, one must consider the context. In this section Paul is showing that all are sinners and in need of salvation. He starts in Romans 1 showing that the Gentiles are worthy of death because they knew about God from nature but did not honor Him. In Chapter 2, Paul shows that both the moral person and the Jew are worthy of death. This becomes clear in Chapter 3 where Paul clearly states that all have sinned and there are none who are righteous. In other words, while the law promises justification to those who are “doers of the Law”, in practice the law only condemns.

Later in Romans, Paul makes it clear that

by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin (Rom. 3:23).

We must also recognize that the law here probably stands for the whole law or Torah.

Romans 7:12

So then, the Law is holy, and the commandment is holy and righteous and good (Rom. 7:12).

Nowhere is context more important than in the book of Romans. Paul follows a very tight outline and Romans 7 is not designed to put Christians back under the law, rather, the key theme of Romans 7 is verse 6.

But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter (Rom. 7:6).

Paul’s argument in verse 12 is simply that the law was good for its purpose: to show Israel her sin. Later, after he fully develops his argument he will conclude:

For Christ is the end of the law for righteousness to everyone who believes (Rom. 10:4).

James 2:8–12

If, however, you are fulfilling the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors. For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. For He who said, “Do not commit adultery,” also said, “Do not commit murder.” Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty. For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment (Jas. 2:8-13).

The argument goes something like this. “James says that if you break one commandment you break them all. That the Ten Commandments are in view here is clear for he quotes from them in verse 11. He clearly states that we are to be judged by this law in verse 12. Therefore, if one breaks the Fourth Commandment he is guilty of breaking all Ten and will be judged accordingly.”

Two things must be said. First, we know that James presided over the important church counsel recorded in Acts 15 where it was decided that Gentile believers did not come under the laws of Sinai. However, it appears that James was still sympathetic with Jewish Christians, perhaps even some Judaizers, who continued to promote the laws of Sinai.

For prior to the coming of certain men from James, he [Barnabas] used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision (Gal. 2:12).

Here we see that James, or at least his followers, may not yet have fully accepted the freedom of the gospel, at least for the Jewish Christians.

Second, I believe that careful study of this passage will show that James has two laws in view. The first is the “law of liberty” or the law of Christ and the second is by way of illustration, the Ten Commandments. Also the context is not the Sabbath but showing partiality in favoring the rich over the poor. James speaks of showing mercy and mercy is not even mentioned in the Ten Commandments. As Greek Scholar, R.C.H., Lenksy states,

James tells his readers ever to speak and ever to act (present, durative imperative) as people who are about to be judged by God, not by means of the law, i.e. the Ten Commandments, two of which have just been quoted, not by the summation of the second table (v. 8,11), but by “liberty’s law” (both anarthrous nouns are qualitative). The readers will then escape the condemnation of the law. “Liberty’s law” will be their merciful salvation.10

Liberty’s law is the law of Christ. It is loving one another as He loved us. It is living under the grace of God and allowing that grace to flow out of our lives to those around us. This text has no bearing on the Sabbath.

Chapter Summary

1. Matthew 24:20
   1. Jesus foresaw a close association between the abomina-tion of desolation by Antiochus Epiphanes and the destruction of Jerusalem by the Romans. This is seen in close parallel between Matthew 24:15−21 and 1 Maccabees 1−7 and may account for His mention of the Sabbath in these verses.
   2. Jesus foresaw that many people, Jews and Jewish Christians, would be observing the seventh-day Sabbath at the time of the destruction of Jerusalem.
   3. The Gospel of Matthew is specifically written to people of Jewish background. While all the Synoptic Gospels record Christ’s Olivet discourse, Matthew is the only one to record the mention of the Sabbath. The reason the other Gospel writers did not include mention of the Sabbath probably is that the Gentile Christians to whom they were writing were not observing the Sabbath, therefore they did not need that instruction.
   4. Matthew 24:20 cannot be used to prove continued Sabbath observance for all Christians.
2. The reasoning which says that because the Sabbath is said to be “of the Lord” and therefore should be kept by the “Lord’s people” is invalid.
   1. Many old covenant practices are said to be “of the Lord.”
   2. To argue for one would be to argue for all.
3. Isaiah 66:23 cannot be used in support of present-day Sabbath observance.
   1. Old Testament prophets picture the age to come in oldcovenant terminology.
   2. New earth practices cannot be used as guides for present-day behavior.
   3. If one is going to observe the Sabbath today because it may be observed in the new earth, then to be consistent, one must also observe the new moon celebrations, for they are mentioned in the same verse, and one must also argue for the reinstitution of the Levitical priesthood now.
4. The Sabbath of the Fourth Commandment was not given at the time of creation.
   1. The laws for Sabbath keeping would have been withoutmeaning to Adam and Eve.
   2. While there is considerable detail regarding the life ofAbraham, Isaac, Jacob and his sons, never is the Sabbathmentioned or even alluded to.
   3. The covenant God made with Israel at Sinai was not madewith the “fathers” of Israel (Abraham, Isaac and Jacob). The fact that the Sabbath was the seal of that covenant gives evidence that the fathers did not have the Sabbath.
   4. There are a number of anachronisms in the writings of Moses. The Genesis record states the seventh day was blessed but makes no mention of man resting.
   5. The Biblical evidence indicates the Sinaitic Sabbath was patterned after the rest of Eden’s seventh day but they are not equal.
   6. If one wants to read into the Genesis account some command for man to rest, it must be considered an anachronism.

5. While Jesus, in a sense, did bring Sabbath reform, He also reformed other old covenant practices which were soon to pass away. His main emphasis in relationship to the Sabbath was in showing that His work of redemption did not come under old covenant or rabbinical law, as He fulfilled the Sabbath by providing the true rest of which the Sabbath was a type.
6. The fact that John clearly states that Jesus “was breaking” the Sabbath¹¹ indicates that Jesus understood the Sabbath to be a ritual that pointed forward to Him.
7. Romans 2:13 is in Paul’s outline under the heading “why all are sinners.” He speaks of the doers of the law being justified but goes on to show that no one has kept the law and therefore one must be justified by faith apart from works of the Law (Rom. 3:28).
8. Romans 7:12 studied in its context does not teach that Christians are to be put back under the law.
9. James 2:8–13 speaks of two laws: the Law of Liberty (Christ’s law of love) and the Ten Commandments. We are to be judged by the law of liberty. This verse says nothing about the Sabbath.

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Endnotes

1. 2 Maccabees may not be as historically accurate as 1 Maccabees.
2. Flavious Josephus, Antiquities of the Jews, (Kregel Publications, Grand Rapids, MI, 1960), Book XII, Chapter VII, Paragraph 6.
3. See footnote in the Jerusalem Bible at 1 Mac. 1:57. “December 8th, 167.”
4. Alfred Wikenhauser, New Testament Introduction, (Herder and Herder, New York, NY), p. 195.
5. Everett F. Harrison, Introduction to the New Testament, p. 161.
6. Wikenhauser, New Testament Introduction, pp. 169, 219.
7. Many believe that the prophecy of Daniel and the events of Antiochus and the Jews may have more than one application or fulfillment.
8. See Gen. 2:5,10–14,23,24; Ex. 16:34 cf. 31:18
9. “He [Jesus] even risked His mission and life in performing seven (recorded) miracles on the holy day to demonstrate that true Sabbathkeeping brought blessing not injury. Never did He defend any institution soon to pass away.” Desmond Ford, The Forgotten Day, p. 209.
10. R.C.H. Lenski, Commentary on the New Testament, “Hebrews James”, p. 573.
11. John 5:18.