Sabbath and the New Covenant

Andrews University

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Faculty Publications Old Testament

April 1999

Roy Gane

Andrews University, gane@andrews.edu

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Journal of the Adventist Theological Society, 10/1-2 (1999): 311Ð332.

Sabbath and the New Covenant

Roy Gane

S. D. A. Theological Seminary

Andrews University

Is literal rest on the seventh day Sabbath a part of the Ònew covenantÓ expe-

rience to be enjoyed by Christians today? An answer to this question is reached

through biblical exegesis which investigates the SabbathÕs scope of applicabil-

ity.

The following interrelated sub-questions delineate the main sections of the

paper:

1. Is the seventh day Sabbath a universal institution, or was it only for the

literal Israelites?

2. Does the seventh day Sabbath have an on-going literal application, or

was it a temporary type which lost its literal significance when it met its an-

titype?

3. Does the seventh day Sabbath have theological significance for the pre-

sent phase of the divine covenant, i.e. the Ònew covenant,Ó or did it only have

theological significance as part of the obsolete Òold covenantÓ?

Following consideration of these questions in order, I will conclude by

formulating an answer to the overall question. Note that English quotations of

biblical passages are from the NRSV translation unless otherwise indicated. I do

not endorse the NRSV more than any other translation, but it is convenient for

me to copy because I have it in my computer.

Universal Sabbath or Only for Israelites?

This section explores the first sub-question: Is the seventh day Sabbath a

universal institution, or was it only for the literal Israelites?

My short answer to this question is: The seventh day Sabbath is universal

because it was instituted at Creation for the benefit of all human beings, before

the nation of Israel existed. This answer is based upon exegesis of Genesis 2:2-

3, which reads:

JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY

312

2:2 And on the seventh day God finished the work that he had

done, and he rested on the seventh day from all the work that he

had done.

2:3 So God blessed the seventh day and hallowed it, because on it

God rested from all the work that he had done in creation.

God rested, i.e. ceased

His work at the end of the Creation week because

His work was done, not because He was tired (cp. Isa 40:28; Ps. 121:3-4).

the seventh day He stopped to celebrate what could be regarded as the ÒbirthdayÓ

of the world.

There is evidence that God intended not only to celebrate, but also to pro-

vide an example for human beings. Exodus 31:17 refers to God being Òre-

freshedÓ as a result of His rest on the seventh day of Creation. The verb trans-

lated ÒrefreshedÓ here, i.e. np•, is used only three times in the Hebrew Bible (all

Niphal stem): Exod 31:17; 2 Sam 16:14; and Exod 23:12. In 2 Samuel 16:14,

the verb np• describes David and his people recovering from fatigue induced by

their flight from Absalom (2 Sam 16:14). Exodus 23:12 reiterates the Sabbath

command given in the Ten Commandments (Exod 20:8-11):

23:12 Six days you shall do your work, but on the seventh day

you shall rest, so that your ox and your donkey may have relief,

and your homeborn slave and the resident alien may be refreshed.

In this context, rest (verb nwh) on the seventh day Sabbath clearly relieves

the fatigue of human beings and animals (cp. Deut 5:14) and refreshes (verb np•)

them. Now the question arises: If the verb np• describes relief from fatigue in

Exodus 23:12 and 2 Samuel 16:14, why does Exodus 31:17 use the same word

with reference to God being ÒrefreshedÓ? The answer lies in the purpose of Exo-

dus 31:12-17, which is to have GodÕs people follow His example by resting on

the seventh day of the week (Cassuto: 1967: 245,404; Sailhamer 1992: 309).

The Hebrew word translated ÒrestedÓ here is the verb from the root •bt, which means

Òcease,Ó Òdesist,Ó or ÒrestÓ in the sense of desisting from labor (Brown, Driver and Briggs 1979:

991-992; cp. Skinner 1930: 36-37). Although the precise etymological relationship between this

verb and the noun •abb¿t, ÒSabbathÓ is elusive, the two words are used in biblical Hebrew as if

they are from the same root (Hasel 1982:24). Exod 20:11 uses another Hebrew verb, nwh, to refer

to GodÕs rest on the seventh day of Creation. While this word is sometimes used with reference to

rest from weariness or pain (see e.g. Isa 14:3; 28:12; see further below), this meaning is not neces-

sarily present. The basic meaning of the word seems to be the idea of settling down (see e.g. Gen

8:4; Num 11:25-26; 2 Sam 21:10). Thus, Exodus 20:11 refers to GodÕs repose at the end of Crea-

tion, but does not express the idea that he was weary (cp. Robinson 1980: 33-37; Brown, Driver

and Briggs 1979: 628).

The idea that God does not sleep (Ps 121:3-4), which affirms the constancy of His care, ap-

pears to be contradicted in the Bible by the idea that He can be called upon to arise from sleep (Ps

7:6, 35:23, 44:23, 59:4). However, Bernard Batto has pointed out that the sleeping deity is an image

which expresses the omnipotence of God, who can sleep because he has supreme authority. Batto

finds this to be the essential significance of Jesus sleeping in a boat on the Sea of Galilee during a

storm (Matt 8:23-27; Mark 4:35-41; Luke 8:23-27; Batto 1987: 21-23).

GANE: SABBATH AND THE NEW COVENANT

313

Even though God did not need rest from fatigue, the Bible here speaks of Him

anthropomorphically

as receiving some kind of refreshing benefit (Sarna 1991:

202) in order to show people how to rest on the seventh day, as a result of

which they would gain relief from fatigue (Exod 23:12).

Lest it should seem strange that God would do something as an example

for human beings, consider two similar cases:

1. In the Israelite ritual system, the blood of a sacrificial animal was drained

out and applied to the outside or horns of the altar in the courtyard (see e.g. Lev

1:5; 4:25) or to the area of the outer sanctum and the horns of the incense altar

(Lev 4:6, 7) with the remainder disposed of by pouring it out at the base of the

outer altar (Lev 4:7). The blood did not go up to God in smoke along with the

meat as a Òpleasing aromaÓ (see e.g. Lev 1:9). Why not? Because the meat con-

stituted a Òfood giftÓ to God (cp. Num 28:2)

and God had commanded the Is-

raelites not to eat meat without draining out the blood because the blood repre-

sents the life (Lev 17:10-12; cp. Gen 9:4). By not eating blood with their meat,

the Israelites acknowledged that they did not have ultimate control over life. But

God did have such control. So why didnÕt He show it by accepting blood with

His meat? Apparently because He wanted to be an example to His people,

thereby practicing what He preached.

2. Jesus asked John the Baptist to baptize Him, but John recognized that

Jesus did not need baptism (Matt 3:13-14). Baptism symbolizes purification

from sin (Rom 6:1-5), but Jesus was sinless (Heb 4:15). Nevertheless, Jesus

insisted that John baptize Him, saying to him:

ÒLet it be so now; for it is proper for us in this way to fulfill all

righteousnessÓ (Matt 3:15).

So Jesus went through the motions of baptism because it is part of a righteous

human life, even though the righteousness which He already possessed tran-

scended the fallen state and did not require baptism.

Thus far, we have found that GodÕs rest served as an example for human

Sabbath observance. But did this example begin to operate thousands of years

after Creation, or did God intend for human beings to follow His example from

the beginning? Jesus succinctly answered the question by declaring that Òthe

sabbath was made for humankind . . .Ó (Mk 2:27). He viewed the original pur-

pose of the Sabbath as providing benefit to human beings. This means that

I.e., ascribing human characteristics to the deity.

The word translated Òoffering by fireÓ in Lev 1:9 and elsewhere is better rendered: Òfood

gift.Ó On this interpretation of the Hebrew word °i••eh, see Milgrom,161-162. The rendering Òof-

fering by fireÓ is not appropriate for several reasons, including the fact that some offerings given

this designation are not burned (Lev 24:6, 9ÑÓbread of the presenceÓ). Furthermore, the Òpurifi-

cation offeringÓ (so-called Òsin-offeringÓ) which is burned is never given this designation. Com-

pare also Deut 18:1; Josh 13:14; and 1 Sam 2:28, where priests eat the LordÕs Òfood gifts.Ó They

could not eat an Òoffering by fireÓ because it would be burned up on the altar.

JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY

314

when God rested on the seventh day of Creation, He did not simply intend to

benefit Himself.

It is true there is nothing in the text of Genesis 2 that explicitly tells us the

Sabbath was made for human beings, as Jesus later declared. Nor does Genesis

state that the Sabbath is to be an on-going, cyclical event, occurring on each

seventh day. However, Genesis did not need to explicitly state these things be-

cause the context makes them clear. Consider the following contextual factors:

1. According to Genesis 2:3, God blessed the seventh day and made it holy

(Gen 2:3). Thus, God must have endowed this day with a special relationship to

Himself, who alone is intrinsically holy (1 Sam. 2:2). But how can a day be

holy? A day is a unit of time, which is not a material substance, so it cannot be

made holy by application of a holy substance, such as anointing oil (Lev 8:10-

12). It must be consecrated in relation to beings who are affected by it. The

only way for intelligent beings to make/treat time as holy is by altering their

behavior. Thus, God altered His behavior on the seventh day of Creation, the

archetype of the weekly Sabbath (cp. Hasel 1982: 23), and proclaimed the day

holy. Skinner points out, regarding the Sabbath in Genesis 2:1-3: Ò. . . it is not

an institution which exists or ceases with its observance by man; the divine rest

is a fact as much as the divine working, and so the sanctity of the day is a fact

whether man secures the benefit or notÓ (1930: 35).

But what sense would it make to say that God blessed the day if He in-

tended this unit of holy time to benefit only Himself? Elsewhere in the Creation

story, GodÕs blessings were outgoing, for the benefit of His creatures (Gen 1:22,

28). So could we imagine that on the seventh day God rested and admired His

handiwork while man toiled in the garden (cp. Gen 2:15)? The blessing must be

for created beings living in the world where the seventh day operated (see Skin-

ner 1930: 35). In order to receive the blessing, these beings would consecrate the

day as God did, by altering their behavior (see Doukhan 1991: 156). The bless-

ing results from activity which acknowledges the consecration. As Skinner put

it: Ò. . . the Sabbath is a constant source of well-being to the man who recog-

nises its true nature and purposeÓ (1930: 38).

2. God made human beings in His image (Gen 1:26-27) and commissioned

them to continue the work of creation by being fruitful and multiplying (vs.

28). He also gave them the work of having dominion/responsibility over the

earth (verses. 26-28; 2:15). If human beings are made in GodÕs image and are to

emulate God by working on their level as God worked on His (cp. Lev 19:2), it

would stand to reason that they should also emulate God by resting from their

work as God rested from His (cp. Sailhamer 1992: 96-97).

3. On each of the first six days of creation, God did something which had

on-going results for our world. Thus, we expect that what He did on the seventh

day would also have earthly on-going results.

4. God set up cyclical time even before man was created (Gen 1:3-5, 14-18).

According to Genesis 1:14, God made heavenly luminaries, chiefly the sun and

GANE: SABBATH AND THE NEW COVENANT

315

moon (vs. 16), to mark earthly time as Òsigns,Ó Òseasons,Ó i.e. appointed times,

days and years. So when Genesis 2:3 says that God blessed and hallowed the

seventh day, this blessing and consecration could be on-going in a cyclical

sense, applying to each subsequent seventh day. In fact, the seventh day Sabbath

provides a plausible explanation for the origin of the week, which is not defined

by the movement of heavenly bodies (cp. Cassuto 1967: 244).

The Creation story does not contain a command for human beings to ob-

serve the Sabbath. But neither does it contain commands to abstain from idola-

try, adultery, murder, or any of the other Ten Commandments (cp. Exod 20). In

Genesis 1-2 God was concerned with setting up the ideal order of relationships

rather than commanding protection of existing relationships. For human beings,

He instituted the Sabbath, marriage, and work (Robertson 1980: 68-81). These

three institutions embody principles which were later expressed in the Ten

Commandments (cp. Exod 20:3-17).

According to Genesis 3, when Adam and Eve showed disrespect for GodÕs

lordship by eating the fruit of a forbidden tree (Gen 3:6), their marriage and

work suffered as a result of the Curse of sin (Gen 3:16-19). But there is an im-

portant omission in Genesis 3: the Sabbath is not affected by any curse resulting

from the Fall. Unlike the other two Creation institutions, the Sabbath remains a

little piece of Paradise. As such, its value is enhanced by the deterioration

around it. Now that work is exhausting, ceasing from labor on the Sabbath pro-

vides needed rest. More importantly, now that human beings are cut off from

direct access to God, they need a reminder of His lordship even more than they

did before the Fall.

While the Fall made marriage and labor difficult and reduced their joy, it

did not take away human responsibility with regard to any of the Creation insti-

tutions or the principles which they embody. When Cain murdered Abel, show-

ing disrespect for the life which had been given by God through the marriage of

Adam and Eve, God held him accountable (Gen 4:9-15). Genesis does not say

that the sixth commandment was formulated as such before Cain killed Abel,

but Cain was a murderer anyway because he violated the order God had set up.

Just as we cannot say that the obligation to abstain from murder could not exist

before the sixth of the Ten Commandments was given to Israel, so we cannot

say that the Sabbath could not exist as a human responsibility before the fourth

commandment was given.

Nahum Sarna points out the significance of the SabbathÕs uniqueness as a unit of time and

delineator of the weekly cycle: ÒThere is nothing analogous to it in the entire ancient Near Eastern

world. This is surprising since seven-day units of time are well known throughout the region. Yet

the Sabbath is the sole exception to the otherwise universal practice of basing all the major units of

timeÑmonths and seasons, as well as yearsÑon the phases of the moon and solar cycle. The Sab-

bath, in other words, is completely dissociated from the movement of celestial bodies. This singu-

larity, together with Creation as the basis for the institution, expresses the quintessential idea of

IsraelÕs monotheism: God is entirely outside of and sovereign over natureÓ (1991: 111).

JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY

316

It is true that the Pentateuchal narratives do not mention the seventh day as

a day of ceasing from work between the time God rested on the seventh day of

Creation (Gen 2:2-3) and the time He commanded the Israelites to observe Sab-

bath in the wilderness on the way to Mt. Sinai (Exod 16:23-30). But neither do

the early Pentateuchal narratives record the specific obligation to refrain from

taking GodÕs name in vain. This is stated in the third of the Ten Command-

ments (Exod 20:7) and illustrated in a later narrative (Lev 24:11-16, 23). The

early silence does not constitute evidence that God did not expect people to do

these things which were implied by the Creation order.

To summarize thus far, I have found the context of Genesis 2:2-3 to indi-

cate that when God ceased/sabbathed on the seventh day of the Creation week,

He did not abruptly stop setting up on-going life for human beings on planet

Earth and start doing something ad hoc exclusively for Himself. By His own

example He created the Sabbath as the capstone and delineator of the on-going

weekly cycle for human beings. He had created the world, vegetation, and non-

human life by speaking. He had created human beings by forming dust, breath-

ing His breath into nostrils, and using a rib (Gen 2:7,21-22). And then He cre-

ated the blessed and holy Sabbath by ÒsabbathingÓ Himself (cp. Hasel 1982: 22-

26).

It is clear that God instituted the Sabbath for all human beings on planet

Earth because He instituted it in the beginning, long before Israel existed, along

with basic elements of human life such as marriage and labor. The fact that the

Sabbath shows up as one of the Ten Commandments which God gave to Israel

at Sinai does not negate the universality of the Sabbath, but rather supports it

because the other nine commandments are universal principles applicable beyond

the boundaries of the literal Israelite nation (cp. e.g. Rom 7:7).

My interpretation of the Sabbath in Genesis 2 agrees with that of O. Palmer

Robertson, a Presbyterian scholar, who wrote:

His blessing of this day had a significant effect on the world. Fur-

thermore, the reference to GodÕs blessing the day should not be

interpreted as meaning that God blessed the day with respect to

himself. It was with respect to his creation, and with respect to

man in particular that God blessed the Sabbath day. As Jesus in-

dicated pointedly, Òthe Sabbath came into being (egŽneto) for the

sake of man (diˆ t˜n anthr¿pon) (Mark 2:27). Because it was for

the good of man and the whole of creation, God instituted the

Sabbath.

Neither antinomianism nor dispensationalism may remove

the obligation of the Christian today to observe the creation or-

dinance of the Sabbath. The absence of any explicit command

concerning Sabbath-observance prior to Moses does not relegate

the Sabbath principle to temporary legislation of the law-epoch.

The creational character of GodÕs sabbath-blessing must be re-

membered. From the very beginning, God set a distinctive bless-

ing on the Sabbath . . .

GANE: SABBATH AND THE NEW COVENANT

317

God blessed man through the Sabbath by delivering him

from slavery to work . . . (Robertson 1980: 68-69).

God invested the Sabbath with additional significance when He reaffirmed

it for the Israelite nation. In addition to its function as a reminder of Creation

(Exod 20:11), the Sabbath became a reminder of GodÕs deliverance of His peo-

ple from Egypt (Deut 5:15). The latter event is thematically related to the for-

mer. God delivered His people from Egypt because they were His, by virtue of

His creative power, which was displayed in the ten plagues on Egypt and in His

miraculous protection and provision for the Israelites in the wilderness. Thus,

GodÕs deliverance was a manifestation of the on-going divine creative power

which Daniel proclaimed to King Belshazzar: Òthe God in whose hand is your

very breath, and to whom belong all your waysÓ (Dan 5:23).

Because of its importance, the Sabbath was honored in the worship system

of the Israelites. This is to be expected. It would be surprising if the Sabbath

were not honored in this way. Additional sacrifices were offered at the Israelite

sanctuary/temple on the Sabbath (Num 28:9-10). The Òbread of the presenceÓ on

the golden table inside the sacred Tent was changed every Sabbath Òas a cove-

nant foreverÓ (Lev 24:8). This bread is the only offering at the sanctuary which

is referred to in this way as an eternal covenant. It is no accident that it was re-

newed every Sabbath. The only other reference to an Òeternal covenantÓ between

God and the Israelites as a whole during the wilderness period is in Exodus

31:16-17, where the Sabbath, the memorial of Creation, is called an eternal

covenant. Thus, the Òbread of the presenceÓ offering, consisting of twelve loaves

plus frankincense, was placed upon the golden table every Sabbath to acknowl-

edge the dependence of the twelve tribes of Israel upon God as their resident

Creator-Provider (Gane 1992).

The fact that the Sabbath was an important part of Israelite worship does

not mean that it is only for the Israelites. It is true that the earthly sanctu-

ary/temple and its rituals have given way to ChristÕs glorious heavenly ministry

(Heb 7-10). It is also true that for most Christians, the Sabbath does not repre-

sent the redemption of their literal ancestors from Egypt. But the honored place

of the Sabbath in the worship system of Israel at a particular phase of the divine

covenant does not wipe out its significance for people living at other times and

places.

On-Going Sabbath or Temporary Type?

The second sub-question is: Does the seventh day Sabbath have an on-

going literal application, or was it a temporary type which lost its literal signifi-

cance when it met its antitype?

My short answer to this question is: The on-going applicability of the Sab-

bath, which God instituted at Creation, has not ceased because the Sabbath has

never functioned as a temporary type.

JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY

318

If God instituted the Sabbath for human beings before the Fall (Genesis

2:2-3; see above), the function/applicability of the Sabbath cannot be dependent

upon its belonging to the system of temporary types which God set up after the

Fall in order to lead human beings back to belief in him. That is to say, the

Sabbath cannot be a temporary type because it pre-existed the need for temporary

types.

Even if the Sabbath had originated as a human institution when God gave it

to the Israelites, it would not necessarily follow that the Sabbath functioned as a

temporary type to be superseded by the Christian ÒrestÓ experience. It is true that

in Hebrews 4, Sabbath rest is used to symbolize a life of peaceful rest, involv-

ing all days of the week, which results from believing in God. Perhaps it could

be said that as a microcosm of such a life, the Sabbath in a broad sense Òtypi-

fiesÓ such a life.

This idea is simply an extension of the significance which the

Sabbath has had since Creation. But this does not mean a priori that the Sab-

bath is a temporary, historical/horizontal kind of type like the Israelite sacrificial

system. Nor does the fact that human beings imitate God by keeping the Sab-

bath indicate that the Sabbath is a temporary vertical type like the Israelite sanc-

tuary. Examination of the biblical evidence yields the conclusion that the Sab-

bath is neither a historical/horizontal type nor a vertical type. As such, the Sab-

bath is fundamentally different from the Israelite festivals, on which rituals func-

tioning as types constituted the essence of observance.

Sabbath as a Historical/Horizontal Type?

A historical/horizontal type consists of something which prefigures some-

thing in the future which constitutes its antitype. When the antitype com-

mences, the type becomes obsolete. Thus, for example, the levitical priesthood

was superseded by the greater Melchizedek priesthood of Jesus Christ (Heb 7-

10). The levitical priesthood functioned as a type in one era and ceased to func-

tion when its antitype, ChristÕs priesthood, began to function in the next era.

Another example is the ritual of Passover, which Christ fulfilled and therefore

superseded when He died on the cross (see Jn 19:14). Sacrificing literal sheep at

the time of Passover can no longer point forward to ChristÕs death because that

event is now in the past.

In the case of a historical/horizontal type, the type has significance, and

then the antitype replaces it. The type and antitype do not function at the same

time. A crucial test of whether or not the Sabbath functions as a historical type

of a God-given life of ÒrestÓ is: Can the Sabbath function at the same time as

the life of rest? The answer which arises from Hebrews 4 is: yes. In this chapter,

GodÕs ÒrestÓ has not suddenly become available for Christians; it was available

all along and was not fully appropriated in Old Testament times only because of

Richard M. Davidson, of the Old Testament Department of the Theological Seminary at

Andrews University, agrees (personal communication).

GANE: SABBATH AND THE NEW COVENANT

319

unbelief. Because the life of rest was available in Old Testament times, at the

same time when the Sabbath was in operation for the Israelites, the Sabbath

cannot be a historical type of the life of rest. The following paragraphs provide

the exegetical basis for the conclusion that in Hebrews 4 the life of rest was

available in Old Testament times.

Hebrews 4:3, 5 quotes Psalm 95:11, where God said of the rebellious gen-

eration who left Egypt and rebelled at Meribah (Exod 17:2-7): ÒThey shall not

enter my rest.Ó The reason why the ancient Israelites did not enter GodÕs rest

was not because such rest was available only to future Christians when type met

antitype, but because they did not believe (Bruce 1964: 73-75).

If they had

believed, they would have entered GodÕs rest. James Moffatt comments on this

aspect of Hebrews 4: Ò. . . the reason why these men did not gain entrance was

their own unbelief, not any failure on GodÕs part to have the Rest readyÓ (1924:

51). The next generations could also have entered GodÕs rest, but because of

unbelief they stopped short of completely subduing Canaan and therefore failed

to enjoy peace from striving against their enemies (Judg 1-3).

Hebrews 4:8 says: ÒFor if Joshua had given them rest, God would not

speak later about another day.Ó Although rest was available as a result of the

Conquest under Joshua, it was not attained then because of unbelief, and God

had to make a later appeal through the Psalmist (Ps 95:7-8), which is quoted in

Hebrews 4:7: ÒToday, if you hear his voice, do not harden your hearts.Ó If GodÕs

rest would only become available when the seventh day Sabbath and the Israelite

F. F. Bruce makes this interesting comment: ÒIt was not because the ÔrestÕ of God was not

yet available that the wilderness generation of Israelites failed to enter into it; it had been available

ever since creationÕs work was ended. When we read that God Ôrested on the seventh day from all

his work which he had madeÕ (Gen. 2:2), we are to understand that He began to rest then; the fact

that He is never said to have completed His rest and resumed His work of creation implies that His

rest continues still, and may be shared by those who respond to His overtures with faith and obedi-

ence. This interpretation which views the divine sabbath as beginning from the moment when

creationÕs work came to an end and going on to the present time is paralleled in Philo and is im-

plied by our LordÕs words in John 5:17, ÔMy Father worketh even until now, and I workÕ. It differs

from another interpretation which was widespread in the early Church, according to which the

seventh day of Gen. 2:2f. is a type of the seventh age of righteousness which is to follow six ages

of sinÕs domination. The identification of the rest of God in the Epistle to the Hebrews with a com-

ing millennium on earth has, indeed, been ably defended; but it involves the importation into the

epistle of a concept which in fact is alien to itÓ (1964: 74-75). While I agree with Bruce that the

divine spiritual rest experience described in Hebrews 4 has been available to human beings since

they were created, I find that he has not clearly defined the relationship between literal rest on the

seventh day and the continuous rest experience which begins on the seventh day. Genesis 2:2-3

says that God rested on (Hebrew preposition b) the seventh day. This passage does not say God

began to rest on the seventh day. Thus, Genesis 2:2-3 defines the seventh day as a unit of time

during which rest occurs. It is true that God has not resumed His work of creation in the sense

described in Genesis 1-2, but He does work, as shown by John 5:17, which is cited by Bruce.

Therefore, I interpret Genesis 2:2-3 as describing GodÕs literal seventh day rest, which serves as

an example of literal rest to human beings. But this literal rest symbolizes a continuous ÒrestÓ expe-

rience available to human beings ever since the first Sabbath.

JOURNAL OF THE ADVENTIST THEOLOGICAL SOCIETY

320

worship system would lose their significance, why would God appeal to the

Israelites through the Psalmist to have this rest experience?

Hebrews 4 does not contradict the fact that there were some Old Testament

people who believed and temporarily enjoyed God-given rest. Joshua 23:1 says

of the Israelites in the later years of Joshua Ò. . . when the LORD had given rest

to Israel from all their enemies all around . . .Ó 2 Samuel 7:1 says of David:

ÒNow when the king was settled in his house, and the LORD had given him

rest from all his enemies around him.Ó But this rest for the Israelites and for

David did not last because of their failure.

Of course, permanent rest in the ultimate sense will come only when God

abolishes the present evil era (Rev 20-22). This rest is still future; it did not

commence at the beginning of the Christian era (Moffatt 1924: 53). But al-

though Hebrews 4 refers to several kinds or aspects of rest, it emphasizes a rest

which human beings can begin to enjoy in the present era:

The emphasis, therefore, seems to be on that ÒrestÓ that comes

when the life is submitted to God. The whole discussion is remi-

niscent of the words of Jesus as recorded in Matthew 11:28,

R.S.V.: ÒÔCome to me . . . and I will give you restÕ

Ó . . . through

the experience of personal salvation the individual might enjoy

that ÒrestÓ here and now through grace while preparing for the full

experience ultimately in the kingdom of glory (Graham 1982:

344).

Hebrews 4 appeals to Christians to succeed where people in Old Testament

times failed. The condition for entering and remaining in GodÕs rest is belief,

and that is still true during the Christian era or Hebrews 4 would not need to

make its appeal to Òmake every effort to enter that rest, so that no one may fall

through such disobedience as theirs.Ó It is those who have believed who are en-

tering

GodÕs rest (Heb 4:3). The Christian era does not change the basic dy-

namic of entering GodÕs rest through belief (cp. Eph 2:8-9).

To summarize my discussion of Hebrews 4, we do not find in this passage

the kind of discontinuity between the Old Testament and New Testament eras

which we find in connection with the Israelite levitical priesthood or the sacri-

fices officiated by that priesthood (see above). While the idea of divine rest be-

longs both to the seventh day Sabbath and the ÒrestÓ experience given by God to

those who believe, the Sabbath and the rest of believers can function in the same

era. If the Israelites had believed, the rest experience and the Sabbath would have

Eiserch—metha, present tense in Greek.

Harold Attridge overlooks the basic continuity between the rest available in Old Testament

times and the rest available to Christians when he attempts to establish a type-antitype relationship

between the Exodus generation and the Christian community (1980: 284). It is true that the Exodus

generation serves as a negative example to Christians and a warning that Christians may also fail

because of unbelief. But just because history has the potential of repeating itself through an analo-

gous group of people does not mean that a type-antitype dynamic is present.

GANE: SABBATH AND THE NEW COVENANT

321

functioned together at the same time. The fact that this was possible shows that

the Sabbath did not function as a temporary type which could only be fulfilled

when the Christian era commenced.

The Sabbath and GodÕs ÒrestÓ are not mutually exclusive, but rather, they

are complementary. Insofar as keeping the seventh day Sabbath expresses and

helps maintain belief in God (see below), it contributes to the experience of en-

tering GodÕs rest. Therefore, when God offered His ÒrestÓ to the Israelites, He

offered the Sabbath along with it. The Sabbath was supposed to be part of

GodÕs Òrest,Ó and there is no indication in the Bible that this has changed.

At first glance, Colossians 2:16-17 could appear to contradict the conclu-

sion which I reached from exegesis of Hebrews 4. Colossians 2:16-17 reads:

2:16 Therefore do not let anyone condemn you in matters of food

and drink or of observing festivals, new moons, or sabbaths.

2:17 These are only a shadow of what is to come, but the sub-

stance belongs to Christ.

In verse 17, ÒshadowÓ means Òtemporary type.Ó So does this mean that the

ÒsabbathsÓ mentioned in verse 16 functioned as temporary types?

The issue here is ritual observance of special holy days. ÒFestivals, new

moons, or sabbathsÓ inverts the order found in Numbers 28-29, where the calen-

dar of ritual offerings on holy days includes offerings on Sabbaths (Num 28:9-

10), new moons (Num 28:11-15) and festivals (Num 28:16-29:40). These offer-

ings were part of the Israelite worship system. But it was the rituals performed

on the days, not the days themselves, which functioned as the types. Notice that

in Colossians 2:17, the pronoun ÒTheseÓ identifies the shadowy things as the

list in verse 16: Òfood and drink or of observing festivals, new moons, or sab-

bathsÓ in verse 16. Along with food and drink, which in this context must be

religious in nature because they have typological significance, it is ritual obser-

vance

of the festivals, new moons, and Sabbaths which constitutes the

ÒshadowÓ/type; it is not the days themselves. There is no evidence that new

moon days, for example, had typological significance of their own; it was the

special sacrifices offered on new moon days (Num 28:11-15) which served as a

Òshadow.Ó

In Colossians 2:16-17, Paul affirms the same basic message which was de-

cided at the Jerusalem council (Acts 15): People do not need to practice the Jew-

ish rituals in order to be Christians. The rituals were historical types pointing

forward to the better, truly efficacious ministry of Jesus Christ, which has al-

ready begun and to which our focus should be directed.

So what about the prohibition of labor on the Sabbath, which is part of the

Ten Commandments? Was this part of the ritual system which functioned as a

shadow of things to come? No. It is true that the ritual system honored the Sab-

The word translated here by the NRSV Òof observingÓ is the combination (preposition +

noun) en mŽrei, Òin the matter of,Ó literally Òin the part ofÓ (Arndt and Gingrich 1979: 507).

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bath, but Sabbath rest itself is not a historical shadow/type (see above), and

abstaining from work on the Sabbath existed before any ritual system was

needed (see also above). Moreover, even for the Israelites keeping Sabbath rest

was never dependent upon the operation of the sanctuary/temple or its services.

It could be observed wherever GodÕs people found themselves.

By recognizing the temporary nature of the Israelite ritual element which

had been added by God to the Sabbath, Paul implied an affirmation of the un-

derlying universality of the Sabbath, which can be kept by anyone apart from

the Israelite ritual system. Paul did not touch the original function of the Sab-

bath itself. If he had, we can be sure there would have been a major uproar in the

Christian church, calling for a council like the one in Jerusalem which dealt

with the controversy over circumcision (Acts 15; Specht 1982: 111).

Sabbath as a Vertical Type?

If the Sabbath does not function as a temporary historical/horizontal type, is

it possible that it functioned as a temporary vertical type, like the Israelite sanc-

tuary on earth which served as a copy of GodÕs temple in heaven above (Exod

25:9; Heb 8:5; cp. Ps 11:4)? Could human, earthly rest on the seventh day be a

copy of divine heavenly rest? The following factors, taken together, indicate that

the Sabbath was not such a temporary vertical type:

1. Just because human beings imitate God in some respect does not indicate

the existence of a temporary vertical type. In Leviticus 19:2, for example, God

commands the Israelites to be holy as He is holy. The fact that the rest of Le-

viticus 19 consists of laws governing divine-human and human-human relation-

ships indicates that the aspect of holiness which is in view is that of character.

This call to emulate GodÕs character is repeated in 1 Peter 1:16, quoting Leviti-

cus 19:2. It is clearly a timeless command.

2. In Genesis 2:2-3, God rested on the seventh day in connection with His

creation of this world. There is no indication that the Sabbath was originally a

heavenly institution which was then copied on earth in the same way that the

earthly sanctuary was a copy of an original heavenly temple.

3. If the Sabbath were a temporary vertical type, we would expect some in-

dication in the Bible regarding the end of its typical significance as we have in

the case of the earthly sanctuary. The earthly temple lost its significance when

the original heavenly temple took the place of the earthly as the location toward

which worship should be directed (Heb 7-10). But there is no such indication

that a similar dynamic applies to the Sabbath.

Sabbath and the Israelite Festivals

If literal observance of the seventh day Sabbath does not function as a tem-

porary type and therefore should be maintained, should we also be obliged to

keep elements of the Jewish festivals which do not function as temporary types?

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323

My short answer is: no. It is true that not every activity connected with the

Israelite worship system functioned as a temporary type. For example, the

priestly blessing (Num 6:23-27) and prayers and music offered at the temple (1

Sam 1:10-11; 2:1-10; 1 Kgs 8:22-54; 1 Chron 6:31-46; 16:4-37, 41-42; 25:1-

31) were simply part of the on-going religious experience and did not function

as types. But the rituals, which constituted the essence of observance of the fes-

tivals, did function as historical temporary types. According to the Bible, all of

the Israelite spring festivals met their antitypes at the beginning of the Christian

era. Christ died as the antitype of the Passover lamb (John 19:14). Christ rose

as the Òfirst fruits of those who have diedÓ (1 Cor 15:20), i.e. as the antitype of

the festival wave sheaf (Lev 23:11).

The Feast of Weeks, known as Pentecost,

when the first fruits of wheat were harvested, met its antitype in the early Chris-

tian harvest of souls through the outpouring of the Holy Spirit (Acts 2).

If the spring festivals were temporary types, it stands to reason that the

autumn festivals, when even more sacrifices were offered (see Num 29), also

functioned as temporary types. There is no room in the present paper to identify

the antitypes of the autumn festivals, which would require more discussion than

the antitypes of the spring festivals. However, I have made the point which is

relevant to this paper: Unlike the Sabbath, the essence of festival observance is

constituted by ritual which functions as type.

Even if the Feast of Booths (so-called Feast of Tabernacles), which was the

last of the autumn festivals (Lev 23:33-43; Num 29:12-38), has not yet met its

antitype, this does not mean that Christians should be required to keep it today.

According to the New Testament, Christian worship is directed toward Christ in

the heavenly sanctuary (Heb 7-10) rather than toward the resident Shekinah in an

earthly sanctuary having human priests and a yearly cycle of national festivals.

This shift in the focus of worship is discussed in the following paragraphs.

The Israelite festivals were part of and owed their existence to the Israelite

worship system. This system was grounded in the experience of the Israelite

nation within its historical and agricultural context and limited to that phase of

the covenant in which election of literal Israel operated.

We cannot, of course, fully keep the biblical festivals even if we want to

because that would require us to make pilgrimages to a temple in Jerusalem,

where sacrifices would be offered (Exod 23:14-17; 34:22-24; Lev 23; Num 28-

29). Following the destruction of the Second Temple in 70 A.D., the Jews de-

veloped adapted versions of the festivals which do not require sacrifices or pil-

grimage. In this way, the Jews can continue to keep the festivals. These obser-

vances are based on important elements of the biblical festivals, to which post-

biblical traditional liturgical and didactic elements have been added.

See Lev 23:11ÑÓthe priest is to wave it on the day after the Sabbath.Ó Christ rose on Sun-

day, the day after the Sabbath (John 20:1).

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If a modern Christian wishes to participate in a Jewish festival occasion

such as the Passover Seder, Yom Kippur (Day of Atonement), or Sukkot

(Booths), he/she may find personal enrichment and edification, as I have on a

number of occasions in Israel and in the United States. But we should not con-

fuse the Jewish postbiblical adaptations with the mandatory biblical forms of

the ancient Israelite festivals, which no longer exist.

The Israelite festivals have been carried on by the Jews because these obser-

vances commemorate the historical events which formed their nation, thereby

keeping their heritage alive. As Christians, we share their heritage in the sense

that we recognize the way God used the Israelites to reveal Himself and His pur-

poses to the world. However, biblical events such as the Exodus from Egypt,

which is remembered in the Passover service, did not happen to our ancestors.

Those events were limited to the experience of a particular people. But that lim-

ited Exodus pointed forward to a universal Exodus which belongs to all human

beings equally: our Exodus from sin and the control of Satan through the sacri-

ficed body and blood of Jesus Christ, our Passover Lamb (1 Cor 5:7). To keep

this universal Exodus alive, Jesus gave all Christians the Communion service, a

Christian Passover which replaces the biblical Israelite Passover (Matt 26:26-29;

1 Cor 11:23-26). Since the Communion service utilizes only bread and wine

and does not require a human priest officiating at a temple, it can continue to

function following the destruction of the Second Temple.

Jesus created the Christian Passover on the occasion of the biblical Passo-

ver, while the Second Temple was still standing, well before the Jews adapted

the festivals for their own purposes. If Christ meant for Christians to keep al-

tered forms of the festivals other than Passover, we would expect him to have

taught us what to do, as He did at the Last Supper.

There is a fundamental difference between Israelite and Christian worship.

The center and focus of the Israelite worship system was God dwelling among

His people on earth, the resident Shekinah enthroned above the cherubim in the

holiest apartment of the sanctuary/temple (Exod 25:22; 1 Sam 4:4; 2 Sam 6:2;

2 Kgs 19:15, etc.). The sacrifices, festivals, songs, and prayers of the Israelites

were directed toward God in His earthly dwelling place. They knew, of course,

that God also lives in heaven (Ps 11:4) and that an earthly building cannot con-

tain him (1 Kgs 8:27; cp. Isa 6:1) but their worship reached heaven via the

earthly sanctuary/temple. Notice the wording in SolomonÕs dedicatory prayer:

Hear the plea of your servant and of your people Israel when they

pray toward this place; O hear in heaven your dwelling place;

heed and forgive (1 Kings 8:30).

So Israelites prayed horizontally toward the temple, and from there the prayers

went vertically to heaven. Notice that Daniel prayed horizontally toward Jerusa-

lem even when the temple lay in ruins (Dan 6:10).

Unlike the Israelites under the Sinaitic covenant, Christians under the ÒNew

CovenantÓ are to orient their worship directly to the heavenly temple, where

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325

Christ ministers as their high priest (Heb 7-10). Christians do not need an

earthly temple or mediation by earthly priests. By faith in the mediation of

Christ, we can send our prayers vertically from wherever we are directly to

GodÕs Òthrone of graceÓ (Heb 4:16).

To conclude this section, there is a basic difference between the Sabbath and

the Israelite festivals (cp. Cole 1996). The festivals were limited to the Si-

naitic/Israelite phase of GodÕs covenant by several factors:

1. The essence of festival observance involved rituals functioning as tempo-

rary historical types.

2. For their full observance, the festivals were dependent upon continuation

of the Israelite ritual system.

3. The festivals were rooted in the particular national religious experience of

the Israelite people.

By contrast, observance of the seventh day Sabbath is not subject to any of

these limitations. It is not a temporary type, it is not dependent upon continua-

tion of the Israelite ritual system, and it is universal in origin (see above).

Therefore, there is no reason to believe that the Sabbath was restricted to the

Sinaitic phase of GodÕs covenant.

Sabbath as Part of the ÒNew CovenantÓ?

The third sub-question is: Does the seventh day Sabbath have theological

significance for the present phase of the divine covenant, i.e. the Ònew cove-

nant,Ó or did it only have theological significance as part of the obsolete Òold

covenantÓ?

Whereas the previous sub-question challenged the present applicability of

the Sabbath on the basis of typology, the present question challenges its con-

tinuing relevance on the basis of covenant theology.

My short answer is: As a sign of the on-going dependence of human beings

upon their Creator and His work, the seventh day Sabbath continues to have

significance for the Ònew covenant.Ó The fact that the Sabbath functioned during

the Òold covenantÓ period does not mean that the Sabbath became obsolete with

that covenant. Rather, there is a sense in which the significance of the Sabbath

is restored under the Ònew covenant.Ó

When God reaffirmed the Sabbath for Israel, the Sabbath was more than a

commandment; according to Exodus 31:13, 17 (cp. Ezek 20:12), the Sabbath

functioned as a sign of the covenant relationship by which He sanctified the

Israelites. This function applied to Israel a principle which had been inherent in

the Sabbath since Creation. On the seventh day of Creation, God sanctified the

Sabbath (Gen 2:2-3), a unit of time. Why? In order to affect those who observe

this special time. How would they be affected? They would emulate their holy

Creator and acknowledge their on-going connection with him. Because they

would belong to God, who is intrinsically holy, they would gain holiness from

Him. In other words, the Sabbath would be a sign that God makes people holy,

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just as God explicitly said in Exodus 31:13 with particular reference to the Isra-

elites. From the beginning, His desire has been for all people to enjoy a holy

relationship with Him.

The divine-human relationship signified by the Sabbath is one in which

human beings are dependent upon God and His work. Thus, those who rest on

the Sabbath acknowledge Òthat I, the LORD, sanctify youÓ (Exod 31:13) and

Òthat in six days the LORD made heaven and earthÓ (vs. 17). The Sabbath is not

simply the immovable Òbirthday of the world,Ó it recognizes the dependence of

the world, and more particularly the human beings who have dominion over the

world, on God who created the world.

Our dependence on God is not only based upon what He did for us thou-

sands of years ago. According to the Bible, He continues to sustain His crea-

tures. Speaking to King Belshazzar, Daniel referred to Òthe God in whose power

is your very breath, and to whom belong all your waysÓ (Dan 5:23; cp. Ps

114:14-15; 145:15-16; Job 12:10).

God will always be our Creator and Sustainer. Therefore, the basic meaning

of the Sabbath, which encapsulates this divine-human relationship (cp. Cassuto

1967: 244), is timeless; it cannot become obsolete as long as human beings

inhabit planet Earth.

It is true that God expressed the Sabbath to the Israelites in the form of a

law. It is also true that the Israelite phase of the covenant, which emphasized

law, was defective and had to be replaced by the Ònew covenant.Ó But this does

not mean that the Sabbath became obsolete along with the Israelite Òold cove-

nant.Ó This conclusion is based upon examination of the relationship between

the ÒoldÓ and ÒnewÓ covenants. The Òold covenantÓ was defective because Is-

raelÕs response to GodÕs covenant initiative was defective, not because God gave

the Òold covenantÓ to Israel as a faulty means of salvation by works.

There was nothing wrong with the covenant God offered to Israel. Like ear-

lier phases of the covenant, it was based upon grace. This is shown by the fact

that God first saved Israel by grace, and then He gave His commandments to

them. In Exodus 20, obedience to the Ten Commandments (verses 3-17) is a

response to the prior grace of Òthe LORD your God, who brought you out of the

land of Egypt, out of the house of slaveryÓ (verse 2).

Earlier Old Testament covenants were also based upon grace. God first

saved Noah from the flood (Gen 7:1-8:19) and then formally inaugurated the

covenant by giving Noah an on-going covenant promise (8:21-22), blessings

and commandments (9:1-7), and a sign of the promise (9:8-17). God first gave

Abraham a military victory, keeping him safe as He saved Lot from His captors

(Gen 14), and then God formally inaugurated the covenant with him (Gen

15,17).

To Israel, as to Noah and Abraham, God offered salvation by grace through

faith, as in the Christian era (Eph 2:8). There has never been a different way of

salvation. The divine covenants are unified and function as phases of cumulative

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327

development in GodÕs overall plan (Robertson 1980: 27-52; Walton 1994: 49-

50).

It is true that Christ has eclipsed the Mosaic law in the sense that He is a

more glorious revelation of GodÕs character (2 Cor 3). But this means that

ChristÕs revelation sheds greater light on the divine principles which constitute

GodÕs law. Christ magnified GodÕs law (cp. Matt 5:17-48); He did not replace

law as a means of salvation because God has never offered salvation on that ba-

sis.

While no amount of our own works can purchase our salvation (cp. Isa

55:1-3), our works are a necessary part of the faith response which accepts the

gift of salvation which God freely gives to us. Real, living faith works through

love (Gal 5:6). If faith does not have works, it is dead faith (James 2:26), not

the kind of faith through which we can be saved by grace (Eph 2:8). Living in

harmony with GodÕs principles results from forgiveness. As Jesus said to the

woman caught in adultery: ÒNeither do I condemn you. Go your way, and from

now on do not sin againÓ (John 8:11).

DoesnÕt the idea that obedience to God is necessary contradict the dynamic

of salvation by grace (Eph 2:8)? No, because obedience is a gift of grace. Ac-

cording to Romans 5:5, the Holy Spirit pours love into our hearts. Thus, God

gives us love, the principle upon which law-keeping is based (Matt 22:36-40),

as a gift. The fact that the Holy Spirit was available to people in Old Testament

times (see e.g. Neh 9:20) indicates that the gift of love by the Spirit is not re-

stricted to the Christian era.

Deuteronomy 6 informs us that God wanted the Israelites to respond to His

prior grace by having an internalized, heart relationship with him. He com-

manded them: ÒYou shall love the LORD your God with all your heart, and

with all your soul, and with all your might. Keep these words that I am com-

manding you today in your heartÓ (Deut 6:5-6). Upon this principle of love for

God and upon the principle of love for fellow human beings (Lev 19:18) all of

GodÕs Old Testament commandments were based (Matt 22:36-40). Only by

accepting these principles and the more specific commandments which flowed

from them would the Israelites accept GodÕs lordship through which they would

continue to be saved. This explains why God said: ÒYou shall keep my statutes

and my ordinances; by doing so one shall live: I am the LORDÓ (Lev 18:5).

So God offered to the Israelites a covenant of grace and internalized love.

But it takes two parties to make a covenant. The good covenant became a defec-

tive Òold covenantÓ because the divine-human relationship became dysfunctional

In Galatians 3:12, Paul referred to Leviticus 18:5 in order to show that Òthe law does not

rest on faith.Ó Paul then went on to say that ÒChrist redeemed us from the curse of the law by be-

coming a curse for us . . .Ó (v. 13). Paul was not attacking the law as such (cp. Rom 3:31; Rom 7:7-

12); he was opposing the idea that law functions as a means of salvation. The law functions to

reveal GodÕs character, and in the process it shows people how far short of the divine standard

they really are (Rom 3:20; cp. James 1:22-25).

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328

due to human failure to have a heart relationship with God. This is clear from

Jeremiah 31:31-34, which first mentions the Ònew covenantÓ:

31:31 The days are surely coming, says the LORD, when I will

make a new covenant with the house of Israel and the house of

Judah.

31:32 It will not be like the covenant that I made with their ances-

tors when I took them by the hand to bring them out of the land of

Egypt Ñ a covenant that they broke, though I was their husband,

says the LORD.

31:33 But this is the covenant that I will make with the house of

Israel after those days, says the LORD: I will put my law within

them, and I will write it on their hearts; and I will be their God,

and they shall be my people.

31:34 No longer shall they teach one another, or say to each other,

ÒKnow the LORD,Ó for they shall all know me, from the least of

them to the greatest, says the LORD; for I will forgive their iniq-

uity, and remember their sin no more.

From this passage we can see that the difference between the Òold covenantÓ

and the Ònew covenantÓ is not the difference between ÒlawÓ and Ògrace.Ó Rather,

it is the difference between failure to internalize GodÕs law, resulting in disobe-

dience, and successful internalization of GodÕs law, resulting in obedience. It is

harder to break the law when it is internalized; sin against law in the heart

would be a Òmyocardial infraction.Ó

When the Israelites were disobedient and failed to receive sanctification

from the Lord, any Sabbath-keeping they did would have been a hypocritical

outward form (cp. Isa 58). But by accepting GodÕs grace and internalizing His

law, including the Sabbath, the people could become holy as God is holy (Lev

19:2). Thus the Sabbath could be a true sign of a real sanctification experience

(Exod 31:13; Isa 58). Jacques Doukhan points out:

In obeying the fourth commandment, the believer does not negate

the value of grace. On the contrary, the awareness of grace is im-

plied. Through obedience to GodÕs law, the believer expresses

faith in GodÕs grace. This principle is particularly valid when it

applies to the Sabbath, because in it not only the divine law but

also divine grace are magnified (1991: 155).

By restoring sanctification, the Ònew covenantÓ restores the Sabbath to its

true significance. Instead of being a hypocritical Òtour de farce,Ó the Sabbath

The key to the success of the Ònew covenantÓ is found in verse 34: Ò. . . for I will forgive

their iniquity, and remember their sin no more.Ó The Ònew covenantÓ is based upon forgiveness. It

is the sacrificial atonement of the incarnate Christ which draws all men to Him (see John 12:31),

demonstrating the supreme love of God (John 3:16) and the utter dependence of human spiritual

life upon divine grace. Whereas Israel at Sinai began covenant life with a clean slate, as a neona-

tal nation (cp. Ezek 16), Ònew covenantÓ people begin from the humbling posture of accepting

forgiveness. Such people know their weakness because they know they have fallen.

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points to a living reality: People who are allowing God to sanctify them keep

the sanctified day.

During His ministry, Jesus showed Christians how to live under the Ònew

covenantÓ (see Specht 1982: 105). He didnÕt wait to begin teaching Christians

how to live until He had officially inaugurated the Ònew covenantÓ era with His

broken body and spilled blood. So JesusÕ example regarding the seventh day

Sabbath has prime relevance for Christians today. Luke 4:16 says:

When he came to Nazareth, where he had been brought up, he went

to the synagogue on the sabbath day, as was his custom.

If Jesus had simply participated in Jewish worship on the Sabbath, the sig-

nificance of His example would be limited.

But the fact that He took so much

trouble to restore the Sabbath to its rightful place shows that it was of great

importance for him and therefore should be important for Christians. Jesus

risked controversy and danger by healing people on the Sabbath (see e.g. Mark

3:1-6; John 5:2-18; 9:1-41), thereby stripping away hypocritical human tradition

and showing by example the purpose of the Sabbath as it was originally created

by GodÕs own example (Gen 2:2-3; see above): ÒThe sabbath was made for hu-

mankind, and not humankind for the sabbathÓ (Mk 2:27).

It is no accident that Jesus made a point of healing people on the Sabbath

(Doukhan 1991: 152), thereby lifting their burdens and giving them rest from

their suffering. His healing was a manifestation of His on-going divine creative

power. When Jesus was persecuted for healing on the Sabbath, He responded:

ÒMy Father is still working, and I also am workingÓ (John 5:17). Because of the

divine creative work, human beings can have rest (cp. Ps 121:3-4). Moreover,

according to Philip Yancey, JesusÕ miracles provided ÒsnapshotsÓ of GodÕs ideal

for the world as He created it and to which He will restore it:

Some see miracles as an implausible suspension of the laws of the

physical universe. As signs, though, they serve just the opposite

function. Death, decay, entropy, and destruction are the true sus-

pensions of GodÕs laws; miracles are the early glimpses of restora-

tion. In the words of Jurgen Moltmann, ÒJesusÕ healings are not

supernatural miracles in a natural world. They are the only truly

ÔnaturalÕ things in a world that is unnatural, demonized and

woundedÓ (Yancey 1995: 182-183).

Under the Ònew covenantÓ phase of the divine covenant, God restores the

world and human beings to the sinless ideal He had for them in the beginning

(Rev 21-22). Since the Sabbath was part of the Òcovenant of Creation,Ó before

human sin arose, it is appropriate that the Sabbath continue into the sinless

Ònew earth.Ó

Compare His circumcision, done to him when He was eight days old (Luke 2:21). The Je-

rusalem Council, guided by God, determined that circumcision was no longer relevant when Gen-

tiles could become Christians directly without first becoming Jewish.

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Evidence that the Sabbath will continue as a day of worship into the es-

chatological era is found in Isaiah 66:22-23:

66:22 For as the new heavens and the new earth, which I will

make, shall remain before me, says the LORD; so shall your de-

scendants and your name remain.

66:23 From new moon to new moon, and from sabbath to sabbath,

all flesh shall come to worship before me, says the LORD.

The context of these verses shows that Isaiah envisioned the Eschaton through

the lens of GodÕs plan to use literal Israel to gather all nations to Himself at

Jerusalem (cp. Isa 66:18-21). As shown by comparison with the book of Revela-

tion, God will still gather all nations to Himself (Rev 7:9-10). Since the Sab-

bath was universal from the beginning, there is no reason why it should be re-

garded as an obsolete element in IsaiahÕs eschatological description.

Isaiah 66:23 mentions on-going eschatological worship on new moon days

along with worship on sabbaths. Like sabbaths, new moons were honored by

extra sacrifices in the Israelite ritual system (Num 28:11-15). But this does not

mean that new moon days cannot be worship days apart from the ritual system

(see the same point above regarding the Sabbath). According to Genesis 1:14,

before sin or the ritual system existed, God created and appointed the sun and

the moon Òto separate the day from the night; and let them be for signs and for

seasons and for days and years.Ó The term translated ÒseasonsÓ here is m™

d”m,

which refers to Òappointed timesÓ (see Brown, Driver and Briggs 1979: 417). In

passages such as Leviticus 23:2, 4, 37, 44, this word refers to regular, cyclical

times of worship. In Genesis 1:14, the term could not include the Sabbath be-

cause the weekly cycle is not marked by movements of the sun or moon in rela-

tion to the earth as are days, months, and years. But new moons would fit well

into the category of m™

d”m in Genesis 1:14. Thus, eschatological observance

of regular worship at new moons could revive a potential which was recognized

at Creation.

But we must make two qualifications here:

1. Isaiah 66:23 mentions sabbaths and new moons as days of worship. But

whereas sabbaths by definition are days of rest, new moons are not. Sabbaths are

constituted as sabbaths by cessation of ordinary weekly activity. New moons are

constituted as such by the position of the moon in relation to the earth (see Gen

1:14). So Isaiah 66:23 does not inform us that new moons will be observed as

eschatological days of rest.

2. Since God sanctified the Sabbath and instituted cessation of labor on this

day by His example (Gen 2:2-3), which He subsequently reinforced by His

command (Exod 20:8-11), the Sabbath is naturally a day of worship. But the

Bible does not give us this kind of indication that we should observe new

moons as days of worship in the Christian era. It is true that new moons were

honored by additional sacrifices at the Israelite sanctuary (Num 28:11-15), but

Compare the monthly cycle of the tree of life (Rev 22:2).

GANE: SABBATH AND THE NEW COVENANT

331

that appears to be all the attention they received. In fact, while the cultic calen-

dar of Numbers 28 includes new moons because it lists the sacrifices, the list of

cyclical appointed worship times in Leviticus 23 passes directly from seventh

day sabbaths (verse 3) to yearly festivals (verses 4ff), without mentioning new

moons at all. The implication seems to be that the new moons did not function

as special days of worship except for the addition of some sacrifices.

To summarize this section, the Òold covenant,Ó as opposed to the Ònew

covenant,Ó was not a different means of salvation established by God during Old

Testament times, but rather, it was a relationship with Israel which was defec-

tive due to failure of the human party. So the Ònew covenantÓ does not super-

sede the Òold covenantÓ by abolishing all aspects of what God offered to the

Israelites, including His re-affirmation of the Sabbath. Rather, the Ònew cove-

nantÓ fulfills the only ideal God has ever had for His people: a heart relationship

with him. As an important sign of the divine-human relationship, the Sabbath

is restored to its full significance under the Ònew covenant.Ó

Conclusion

The seventh day Sabbath as a day of rest was given to the human race at

Creation, before there was a nation of Israel and before humanity needed redemp-

tion from sin. Therefore, the applicability of the Sabbath is not limited to the

Israelite worship system or to the period of salvation history during which ritual

observances functioned as temporary types. The Sabbath is for all human be-

ings, whether or not they are sinners and whether or not they are Israelites. The

Sabbath did not become obsolete along with the elective covenant with Israel,

which became dysfunctional due to human failure. To the contrary, the Christian

Ònew covenantÓ restores the significance of the Sabbath when GodÕs people have

the experience of which the Sabbath has always been a sign: sanctification by

God, the Creator who sanctified the Sabbath in the first place.

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Roy Gane is Associate Professor of Hebrew Bible and Ancient Near Eastern Lan-

guages at the Seventh-day Adventist Theological Seminary. He finished his Ph.D. i n

Biblical Hebrew Language and Literature at the University of California. Gane has

recently published a book on the sanctuary for lay Christians, Altar Call, and i s

working on a scholarly monograph, "Cult and Theodicy."

[email protected]