Richard Ritenbaugh, asking us whether we have ever been around an individual who energetically serves to a fault, offers an example of a woman in a local congregation who assisted Stanley Rader in meeting his appointments. Stanley Rader, though grateful, found this woman "exhausting." God serves infinitely more than this woman, but in such unobtrusive ways that most of the world takes Him for granted. God supplies our food, clothing, and shelter, as well as sustains our health. Without these blessings we would die. On the spiritual level, God has blessed us with the Sabbath, a period of holy time, when He crafts our spiritual identity, redeeming us from the clutches of our carnality and this evil world. In the Deuteronomy rendition of the Ten Commandments, God reminds us that our forebears were slaves in Egypt, just as we too were slaves in bondage to sin. From that time up to the present, God has been working on His called-out ones incessantly, moving them in incremental steps toward the Kingdom. The Feast of Tabernacles reminds us that we are temporary, transitory pilgrims on our journey to a more permanent, glorious state. The Sabbath commandment, which includes the Holy Days, provides a time for meditation on what God has done to redeem us, fashioning us into members of His family. When we thoughtfully tally up all God has done to redeem us, we are compelled to offer ourselves as living sacrifices, responding to His Commandments, reciprocating the love He shown for us. The Sabbath is a time we reflect on our redemption from a previously hopeless state to the prospect of Eternal life as a member of God's family.
Richard Ritenbaugh, acknowledging that only fools are blind to the marvels of Creation, observes that even empirical science has substantiated the need for six factors to support life: 1) crust, 2.) temperature, 3.) moon, 4.) star with a stable energy source, 5.) core, and 6.) right planetary neighbors. The earth, having all these prerequisites, displays the magnificent design demanding an Intelligent Creator (Romans 1:18). Human nature, without God's Spirit, follows a trajectory into ignorance and stupidity. If people do not believe in God, they will believe in anything, following the darkness of their unregenerate hearts. God has called some individuals now, crafting them as His workmanship, equipped for good works and the opportunity to be in His family. Unlike the Protestant notion that the end of the spiritual creation process is baptism, to be capped off with grace and eternal security, God's true Church teaches that the salvation process has merely begun, with the Sabbath being an integral part of sanctification. The Sabbath, a hallowed time of restorative rest, provides an opportunity for God's called-out sons and daughters to develop a relationship with Him, reflecting on the spiritual as well as the physical creation. Far from being a period of lounging, the Sabbath rest generates spiritual energy and develops a trusting relationship with the Creator. As God's called-out ones, we must not use the hallowed time for our carnal pleasures, but for renewing our relationship with our Creator. Keeping the Sabbath Day holy is a major key to our spiritual growth.
Larry McMurtry's Lonesome Dove, a bestselling book and television miniseries in the 1980s, contains the story of a cowboy who fails to perceive the line between right and wrong, and for his lack of moral sense, he pays with his life. Mike Ford considers I Corinthians 6:12 and the subject of "gray areas," showing that learning the spirit of the law will aid us greatly in "seeing the line."
David C. Grabbe: In last week's essay, we traced the connection between manna and "the true bread from heaven," Jesus Christ (John 6:32). ...
We live in a society that is increasingly concerned about ownership. We have a proclivity to assume ownership over things we find in our grasp. David Grabbe considers this principle in relation to the Sabbath. Who owns it—and how does the answer to this question affect our keeping of it?
John Ritenbaugh warns that we must not become contaminated or spiritually defiled by absorbing the ways and customs of this world. The Sabbath is not a mere ceremonial observance, but identifies God's people as different, and consequently a perpetual irritant to the world. We cannot cozy up to the world's customs, becoming spiritually defiled. We have to constantly battle human nature which metaphorically acts as a magnet attracting defilement. God's purpose can only be worked out if there is a great deal of separation between us and the world (II Corinthians 6:4-17).
John Ritenbaugh emphasizes that God's people must exercise correct judgment as to what is permitted on the Sabbath and what is not. God's law is not so inflexible that He will not allow alteration for special circumstances. Sometimes higher laws of extending mercy overrule a normal situation. The intensity of work or energy expended is not the issue, but rather the motivation behind the work. We need to develop righteous judgment about what constitutes a genuine Sabbath emergency and what may be a deceptive rationalization of our human nature.
John Ritenbaugh emphasizes that the biblical instructions (found in both the Old and new Testaments) pertaining to Sabbath keeping apply far more to the Israel of God, the church, than to the physical descendents of Israel, who did not have the fullness of scriptural counsel. Because the Bible has both a physical/national and a spiritual/church level, certain truths, remaining invariant under transformation, will become increasingly and uniquely relevant to God's spiritual children. The Sabbath, a major tenet of the Royal Law, kept faithfully by the prophets, apostles, and our Elder Brother Jesus Christ, is a commanded period of time to develop an intimate relationship with God, allowing us to incrementally transform into His image.
John Ritenbaugh reminds us that the Sabbath constitutes a recurring appointment with the Deity, a special time for developing and building our relationship with God. It is from the proper use of this day—in fellowshipping with Him and getting to know Him—that we derive true spiritual rest and refreshment. Keeping the Sabbath properly, as a special date with God, will restore our energy, renew our strength, and liberate us from bondage to sin and worldly entanglements. We need to vigilantly guard our minds from any unlawful desire which detracts from the Sabbath, taking the place of God. This idol will destroy our relationship from God. We desperately need this vital seventh of our lives to rehearse and experience what we are to become.
John Ritenbaugh warns that keeping the right days on the calendar is no guarantee of attaining a right relationship with God. How and why a person keeps the Sabbath determines whether this test commandment is really a sign between God and His people or an idolatrous act of futility. The Sabbath could metaphorically represent a date between God and His affianced bride, a special 24-hour time to become more intimately acquainted, the actual courtship stage before marriage. Letting worldly concerns enter the Sabbath is like committing adultery or flirting with other lovers. When we take time to know God, we become refreshed, strengthened, and actually liberated from worldly entanglements.
God has provided us with the Sabbath for many reasons, but one of them is certainly as a time to sharpen our focus each week. William Gray shows that preparation is the key to getting the most out of the Sabbath.
Most are not aware that in the Gospels, questions about the Sabbath center on how to keep it, not whether it should be kept. John Ritenbaugh explains how Jesus approached the Sabbath as an example to us.
All the signs point to Christ's imminent return, yet the Bible warns us not to let down! John Reid, using Hebrews 10, exhorts us to strive zealously to please God and finish our course!
In order to justify not keeping the Sabbath, many use Colossians 2:16-17 as proof that Paul did not command it. Earl Henn exposes this conclusion as pure fiction!
The Sabbath is the "hinge" on which the others turn. This basic study treats the foundational truths about God's Sabbath day.
John Ritenbaugh emphasizes that the reason for refraining from work or pleasure on the Sabbath is not labor or muscular energy, but the overall motivation for expending this energy. Proper preparation for the Sabbath frees us from customary distractions, allowing our words and fellowship to focus on God's purpose for our lives. The Sabbath is 1) a memorial of creation; 2) a recurring period of God's presence; 3) associated with liberty and redemption; 4) a time in which how it is kept looms more important than merely keeping or observing it; 5) represents a shift in emphasis from communal to individual responsibility, prefiguring the rest of God; 6) a time when not working becomes secondary to fellowship with God; and 7) requires a preparation day to clear away mundane activities, enabling total commitment to God.
John Ritenbaugh warns us that because of our close proximity to a materialistic world filled with man's works, our faith cannot take root. The Sabbath is the day consecrated by God for building faith, energizing our minds for fellowship with God. We dare not defile, profane, offer blemished sacrifices, or put to common use this holy time. Our approach to the Sabbath needs to be quality, whole-hearted, aimed at perfection rather than slipshod, lackadaisical, or "Dutching" it just to get by. The Sabbath contains three principal themes or motifs, focusing upon the past (creation), the present (redemption) and the future (prefiguring the Kingdom of God). We must diligently strive to enter this rest.
John Ritenbaugh reiterates that the dual purpose for the Sabbath consists of (1) a memorial of God's physical creation and (2) a memorial of our redemption from bondage. Bondage is the consequence of rejecting or neglecting the Sabbath. Far from doing away with the Sabbath, Jesus magnified the Sabbath, giving us principles enabling us to judge our activities. On the seven occasions where the Sabbath is the issue, Jesus emphasized some form of redemption, indicating that the purpose of the Sabbath is to free. While God rested from physical creation, spiritual creation continued, creating sons in His image. The Messiah's lawful work consisted of healing, redeeming, forgiving, and doing good. Our lawful Sabbath work consists of emulating Christ and committing ourselves to God's purpose.
John Ritenbaugh asserts that the two major purposes for the Sabbath are to (1) remind us that God is Creator and (2) to remind us that we were once in abject bondage and slavery to sin. Christ, in His role of Law magnifier (Isaiah 42:21) magnified the spiritual intent of the Sabbath as a time of blessing, deliverance, liberty, and redemption. From the beginning of His ministry Luke 4:16 to His death, Jesus used the Sabbath to set people free from physical and spiritual bondage. If we reject the Sabbath or keep it carelessly, we are begging to be put back in bondage to Satan and sin.
John Ritenbaugh stresses that the Sabbath is the major means by which He protects His investment, the spiritual creation of His family. The Sabbath, far from being the least of the commandments, is a special creation, a very specific period of holy time (only God can set apart something as holy) given to all of mankind, reminding us that God does not stop creating, but elevates His attention to spiritual creation, providing us with unified instruction designed to free us from sin, celebrate life, develop a special relationship with Him, providing a major tool for our conversion, sanctification, and ultimate glorification. No other commandment so specifically defines God's purpose. Breaking the Sabbath is tantamount to idolatry.
John Ritenbaugh warns that benign neglect of the Sabbath covenant can incrementally lead us into idolatry, as it apparently led Solomon into idolatry. We are admonished to respect or treat this holy time as different from the other days of the week, forsaking our mundane concerns, but allowing God to perform intense spiritual work, redeeming us from spiritual bondage, increasing our faith, and working out salvation in us. The Sabbath provides us the necessary time to systematically inculcate God's Word into our inner beings, fellowshipping with God and other called-out brethren. We need to carefully prepare for the Sabbath, making careful use of this precious preparation time for future service in His Kingdom. The Sabbath typifies the time of full redemption of Salvation and the establishment of His Kingdom on this earth- a millennial rest for this creation.
John Ritenbaugh observes that in our modern fast-paced, hectic culture, we commit far too little time to God, depriving ourselves of the Holy Spirit and attenuating the faith required to draw close to God. The Sabbath was made to guarantee this needed time to establish our contact with God. We dare not pollute or profane this day by presumptuously doing our own thing, incrementally neglecting the hearing of sermons, fellowship, prayer, meditation, and Bible study. The Sabbath (a memorial of God's creation and a pre-figuration or promise of a future rest) provides the time for hearing God's word right now and doing good. God's presence has sanctified or set this recurring period of time apart as holy. During this time, we need to develop respect for instruction into God's way that will lead us into eternal life. We need to guard our thoughts, words, and behavior, making sure that we do not pollute this holy time.
John Ritenbaugh again emphasizes the burden-relieving, liberating and redemptive aspect of the Sabbath, suggesting that the seemingly provocative healings that Jesus performed on the Sabbath stood in stark contrast to the oppressive bondage of the Pharisees' elaborate regulations.The ministry of Christ was a manifestation of the redemptive work of the Father. Some work ordinarily profane is permissible for priests in the temple in order to minister to the spiritual needs of the people. The many physical healings Christ performed served as a type of a future spiritual healing. The work required on the Sabbath is to prepare for the Kingdom of God, fellowshipping with our brethren, doing charitable works of service to those in need, and relieving their burdens.
John Ritenbaugh reiterates that God gave the Sabbath (a sanctified, set-apart period of recurring time) to His people in order that they come to know Him intimately, learning to live as He lives. Idolatry, scattering, and captivity have always been the natural consequences of Sabbath breaking. Freedom from bondage and liberty are the natural consequences of Sabbath keeping. God gives relatively few broad principles concerning how the Sabbath is to be kept. Our Elder Brother has given us specific examples of how to use Sabbath time properly, having begun His redemptive liberating ministry on the Sabbath and ending it on a preparation day. Christ emphasized the liberating or redemptive intent (or burden-relieving aspect) of the Sabbath. Acts of liberation or release from bondage occur frequently on the Sabbath Day. We need to follow our Elder Brother's example of relieving burdens.
John Ritenbaugh reiterates that the woman at the well in John 4 could easily represent the church, initially called out of the world in an immoral state, having a confrontation with Christ leading to an insight into ones own sins, ultimately bringing about total repentance or change in behavior, resulting in going out and leading others to Christ. The second sign in the book of John, the healing of the nobleman's son reveals that God will heal those who demonstrate ardent desire, humility, submission, and trust. The healing of the man at Bethesda also indicated an intensity of desire, a determined effort to obey Christ's command, and a cooperative effort on the part of the person being healed. With healing automatically comes the responsibility to change behavior and repent. Jesus takes the opportunity to impress upon the Pharisees the difference between works that cause burdens (work that profanes the Sabbath) and works that relieve burdens or extend mercy. God the Father and Jesus Christ never cease working for the well being of creation.
John Ritenbaugh characterizes chapter 12 as the "rise of the opposition," outlining the rising suspicions on the part of the Jews, the prejudiced blindness and the active investigation, countermanded by Jesus response, making claims to His authority, His courageous defiance, and His bold attack. In the first several verses, it is clear the disciples were not stealing corn (Deuteronomy 23:25) nor were they breaking the Sabbath as David had not broken the Sabbath when he ate the showbread on the Sabbath when he was fleeing from Saul, nor do the heavy priestly duties (normally work forbidden by lay members) violate the Sabbath. Human need takes precedence over human custom. Jesus didn't break the Sabbath, but he did break extra-legal fanatical human custom applied to the Sabbath apart from God's Law- those foolish prohibitions proscribing healing and alleviating human misery. Interestingly, Jesus did these miracles in a courageous, but nevertheless a discreet manner, asking his clients not to publicize these events, but nevertheless, as a humble servant [not yet a conquering hero- nor certainly a brawling instigator of incendiary riots], demonstrating humane application of the Sabbath law to the Jews and the Gentiles, having universal application. His motives were misconstrued by the opposition, accusing Him of using demonic powers. Christ warns us that following His way of life will bring persecution. Our spiritual gifts and skills (discerning skills to distinguish good from evil) we must continually use so they don't degenerate. When we cannot make this distinction any longer, we have, in essence committed the unpardonable sin- candidates for the Lake of Fire. The well-spring of good (as well as evil) stems from the heart, producing the fruit of good (or evil) works and good (or evil) words. [NB: This series of Bible Studies from 1981-82 is incomplete.]
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