Sabbath, New Testament

A common idea is that the Sabbath is the sign of the Old Covenant, but the Holy Spirit is the sign of the New. Yet the seventh day has been holy since creation.

Protestants will not concede Papal authority. Instead, they justify Sunday-worship by saying they are honoring the day on which Christ rose from the dead.

The timing of Jesus Christ's resurrection has nothing to do with establishing which day God made holy, and everything to do with whether He is the Messiah.

Correct actions become a sign—a witness—even without any preaching, which is why God's words are symbolically bound to the hand rather than the tongue.

The work required on the Sabbath is to prepare for the Kingdom of God, fellowshipping with our brethren, serving where possible, and relieving burdens.

John Ritenbaugh reiterates that the Sabbath Command (as well as all of the Ten Commandments) was made for both Jews and Gentiles (all of mankind). Throughout the book of Acts, Gentiles are faithfully keeping the Sabbath along with the Jews. Paul's insisten. . .

Jesus Christ's and Paul's example in Sabbath observance (including the annual Sabbaths) provide a model as to how we keep the Sabbath and the holy days.

The days, months, and times of Galatians 4:10 do not refer to God's Holy Days (which are not weak or beggarly), but to pagan rites the Galatians came out of.

John Ritenbaugh spends some time explaining the phenomena of lying wonders and visions (such as those seen at Lourdes and Fatima) predicted to become more frequent at the end times. This kind of spiritism involves the deceptive work of lying demons rather . . .

The Colossian Christians were criticized by ascetics for the way they were keeping the Sabbath and holy days. Paul argues against a philosophy, not the law of God.

We must emulate Christ, who learned through suffering, preparing Himself for His role as High Priest. Giving in alienates us from the fellowship with God.