My second course through Western Seminary was Understanding Biblical Theology, which was a study of the whole story of the bible. The video lectures and live seminar was conducted by Professor Todd Miles, Ph.D. with additional video lectures from Professor Arturo Azurdia, D.Min., and pastor/author Michael Lawrence.
The method of the class was to understand the overarching story that spans over the entire bible, the covenants that provide the structure for the bible’s story (Noahic, Abrahamic, Mosaic, Davidic, and New), and trace concepts and themes as they develop along this story.
One theme I decided to explore was the Sabbath. I knew it would be challenging for me, as I knew I didn’t fully grasp how or why the Sabbath observance changes as we go from Old to New Testament. It ended up being so challenging that by the end of my final assignment, my view on the Sabbath changed. I came in believing that the church doesn’t observe any Sabbath day of rest, as the Sabbath command was fulfilled in Jesus Christ, and we rest from our labors by trusting in Christ. I could benefit from further study on this topic, but right now I believe the church should observe a Sabbath day of rest on Sunday, instead of Saturday, for the purpose of delighting in God through reflection of the resurrection of Jesus Christ.
Hopefully exploring the biblical theology of the Sabbath led me to this view. Here’s some key points from my study:
- God participated in a proto-Sabbath in Genesis 2:2-3 by resting on the seventh day in light of the six days of the creation. It’s presumed mankind would also have enjoyed a Sabbath rest for all eternity if not for sin.
- Israel was commanded to imitate and trust God by practicing a Sabbath day of rest in light of God’s provision of manna while they were in the wilderness (Exodus16:22-30).
- In Exodus 20:8-11, and Deuteronomy 5:12-15, a Sabbath day of rest was codified in the Mosaic law, and to be observed in all circumstances. Israel was to reflect on a God who creates (as he did in Genesis) and saves (as he did in Egypt).
- In Isaiah 58:13-14, Isaiah equates honoring the Sabbath with delighting in the Lord. Thus the Old Testament pattern of Sabbath observance was to rest and delight in God in light of his mighty works. It’s embedded in the God’s moral law that would be written on the hearts of man under the New covenant.
- In the New Testament, Jesus clearly valued the importance of honoring the spirit of the Sabbath law (Matthew 12:12, Mark 2:27, John 5:17). This is consistent with Jesus’ teaching on any of the Ten Commandments.
- Paul seemed to teach observing the Sabbath was no longer required (Colossians 2:16, Romans 14:1-12). It can be argued he was referring to Jewish Sabbath observance (seventh-day rest). The first century church didn’t seem to practice a seventh-day Sabbath rest. What they did do was gather and worship on the first day of the week (Acts 20:7, 1 Corinthians 16:1-2), most likely because this was the day the Lord was resurrected and appeared to his disciples. Perhaps this was the way to honor the fourth commandment under the New covenant.
- The OT pattern of Sabbath observance included rest from work, reflection on God’s mighty works (creation, Egypt, manna), a convocation (Leviticus 23:3), singing Psalms (Psalm 92), and, most likely, the reading of holy scripture. The NT gathering on Sunday’s were (and still are), frankly, the same thing, only heightened by the work of the cross.
- The gospel of Jesus Christ did more than change the Sabbath from Saturday to Sunday. It ensured all believers will experience a Sabbath rest for all eternity in God’s new creation (Hebrews 4:9-10). For now though, the church shall persevere through rest and worship of the Lord on Sundays, in reflection of the resurrection.
The point of the assignment wasn’t to defend a particular view of the Sabbath, but to see how themes develop over a progressive revelation. For me, this was the smoothest way to describe the development of the Sabbath over the course of scripture.