John Ritenbaugh, reflecting on the propensity of people to break the Sabbath, explains that the carnal mind is enmity against God. Human nature is hopelessly perverse. In a book review of Steven Miller's book The Peculiar Life of Sundays, appearing in the Charlotte Observer, the reviewer suggests that even the worldly 'Sunday keeping" has become a virtual joke. To human nature, following Christ or keeping the Sabbath is such a big obstacle that all kinds of twisted reasoning to avoid keeping God's commands. We have to battle the perversity of human nature the same as those not yet called, but are held to a much higher standard.
Since God has authorized no day other than the Sabbath, John Ritenbaugh observes that Sunday worship is a pagan deviation, perpetuated by Hellenistic Gnosticism, a multi-faceted movement that despises Yahweh, the Sabbath, and God's laws. Though Constantine enforced Sunday-keeping (the counterfeit Sabbath) on Western culture, the ugly tentacles of Gnosticism had already surfaced in Paul's warning to the Colossians about "rudiments of the world," angel worship (actually demon worship), and "white" magic. Gnostics have incorporated Neo-Platonic notions of real (supposedly appearing in the Pleroma) and corporeal (corrupt, earthly, physical forms) to counterfeit the shadow and reality concept as described by Paul. Christ, not angels, is the reality and the fullness of God. Antinomianism, Dispensationalism, eternal security, and irresistible grace—all assimilated into evangelical Protestantism—have all derived from Hellenistic Gnosticism.
John Ritenbaugh, repeating his caution about uncritically reading certain theological books and commentaries, warns that deception will abound exponentially in the Information Age. The elect are not immune to antinomian deception, including the doctrine of eternal security, the total depravity of man, unconditional love, irresistible grace, and the "once saved always saved" mentality. These pernicious, surreptitious teachings are designed to remove personal guilt and the necessity for personal responsibility or works (anathema to antinomian, "rule-hating," syncretistic, evangelical teaching), casting aside the law of God and substituting personal standards. Without a demonstration of works (prompted and empowered by God's Holy Spirit), it will be impossible for God to judge whether we will actively adhere to His standards, steadfastly walking in the footsteps of Christ. Finally, the amazing history of the rejection of the Sabbath and the embracing of Sunday is explained.
John Ritenbaugh focuses upon conditions for acceptable sacrifices and offerings, differentiating the holy and authentic from the defiled, unclean and strange. God will only accept as sacrifices those things He has given to His called out ones in their covenantal relationship with Him (including the clean and unclean designations in Leviticus 11 and Deuteronomy 14). Because God has explicitly prohibited a foreigner's grain for the wavesheaf offering (Leviticus 22:24-25), for one to infer a wavesheaf offering from Joshua 5 would be to infer an abomination. The wavesheaf offering, depicting Christ as the first of the firstfruits, to be undefiled and free from corruption, had to come from the produce God had given them from their own labor on their own land.
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and beggarly constitutes rank blasphemy. To use Galatians as an antinomian tract denigrating God's holy and righteous law creates a hypocritical dichotomy- in which Paul, while keeping the law, allegedly urged the people not to keep it. Paul, as a light to the Gentiles, kept the Sabbath and the rest of God's law in the middle of gentile territory (Acts 18:11, 13:44) indicating that neither the Sabbath nor any other aspect of God's law had been done away. The target of Paul's wrath was Gnostic asceticism, which was syncretized with both extra- biblical Judaistic and Pagan elements.
In 1893, the Catholic Mirror—the official organ of Cardinal Gibbons and the Vatican in the United States—ran a series of articles discussing the right of the Protestant churches to worship on Sunday. The articles stress that unless one was willing to accept the authority of the Catholic Church to designate the day of worship, Christians who wish to follow the Bible should observe the seventh-day Sabbath.
John Ritenbaugh explores the several contexts in which the "first day of the week" (the word "Sunday" never appears) is used in scripture, observing that none of these scriptures (8 in all) does away with the Sabbath nor establishes Sunday as the 'Lords Day,' but invariably portrays the first day as a common work day. Because the days begin at sundown, the meeting Paul conducts at Troas in Acts 20 (on the first day of week) actually occurs Saturday night, having continued from the Sabbath. The miraculous resurrection of Eutychus occurs at this event. Paul, feeling pressed for time (feeling a compulsion to go to Jerusalem), decides (realizing he would have difficulty saying Good bye) not to go back to Ephesus, but gives final (Paul would never see them again) admonitory instructions to the Ephesian elders at Miletus, transferring responsibility for the care of the congregation over to them. Paul perceived that his work in the eastern part of the Mediterranean was coming to a close.
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.
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