The Sunday Sabbath

Berean Baptist on May 20, 2019

There are many who believe the Old Testament law of the Sabbath was done away with in the anti-typical fulfillment of Christ’s death. However, this law was given immediately upon the completion of the creation which tells us God intended it as a perpetual law given to all nations to remind us of His power and sovereignty.

            Recently, I listened to a sermon by someone who offers a different opinion. He claimed the idea of a Christian sabbath is not very old but is mostly of English Puritan descent and was not believed by Christians other than the Puritans. One of his arguments said that Baptists are wrong, and we ought to reject the historic confessions of faith that teach Sunday is a sabbath that replaced the Old Testament seventh day sabbath. The argument goes that our most popular confessions do not use the term “Christian Sabbath.” It is true the New Hampshire Confession of 1833 to which we closely adhere in our own statement of faith does not use the term “Christian Sabbath” in the 15th article entitled The Observance of the First Day of the Week. However, the language is very clear a sabbath is meant by the exclusions and duties that are put upon the day. In addition, the last phrase says the day is to be used for “preparation for that rest that remains to the people of God.” This reference is to Hebrews 4:3-11 in which the author says in verse 9: “There remaineth therefore a rest to the people of God.” Rest in this verse is the Greek word sabbatismos which is derived from the word that means sabbath. The Second London Baptist Confession of 1689 in its article on the Sabbath begins, “The light of nature shows that there is a God…” This confession begins by connecting the sabbath to laws that are written on the human heart. It ends by using the word sabbath: “The sabbath is then kept holy unto the Lord.”

            The man who preached this message is a Southern Baptist who referred to the Southern Baptist Abstract of Principles which is their confession of faith. He noted the Abstract of Principles does not use the word sabbath. And yet the language in the Abstract uses the same concepts as are found in others that do. James Petigru Boyce, one of the founders of the Southern Baptist Convention asked in his catechism: “Why do Christians keep Sunday as the sabbath?” Answer: “Because it was on that day of the week that Christ rose from the dead.” Further: “What name is given to it on this account?” Answer: “The Lord’s Day.” Likewise, Spurgeon’s catechism emphasis the same point even more extensively in positively declaring the first day of the week is the Christian sabbath.

            It is interesting to note that the Reformers did not regard a Sunday sabbath. Luther, Calvin, Zwingli, Knox, Beza, and others argued against it. However, their opinions were fashioned against the background of the abuses of Roman Catholicism in making Sundays festival days, and of course to their Sacramentarian views of salvation regarding it. Their opinions prevailed over their churches for less than a century when the practice overwhelmingly returned to a Sunday sabbath. Calvin’s arguments notwithstanding that the change to a Sunday sabbath happened about A.D. 60 instead of upon Christ’s resurrection, proves to be only an argument, whereas the law written on the human heart continues to prevail.

            It is therefore disingenuous to assert the Sunday sabbath is a fairly recent invention. It appears the Sunday sabbath did not prevail as practice among Bible believing Christians for only a short interval in the late 16th century. It only seems to hold sway today among those who are bent on returning to the enlightenment of the Reformation, which in most cases is good except when it is not.

                                                                        Pastor V. Mark Smith

The Sunday Sabbath

Berean Baptist on October 22, 2018

In these past weeks, I have enjoyed the opportunity to study the fourth commandment which teaches us to remember to keep the Lord’s Day holy. There are many who believe this Old Testament law was done away with in the fulfillment of Christ’s death which is the antitype of many Old Testament practices. However, this law was given immediately upon the completion of the creation which tells us God intended it as a perpetual law that is given to all nations to remind us of His power and sovereignty.

Recently, I listed to a sermon by someone who holds a different opinion. He claimed the idea of a Christian sabbath is not very old but is mostly of English Puritan descent and was not believed by Christians other than the Puritans. One of his arguments said that Baptists are wrong, and we ought to reject the historic confessions of faith that teach Sunday is a sabbath that replaced the Old Testament seventh day sabbath. The argument goes that our most popular confessions do not use the term “Christian Sabbath.” It is true the New Hampshire Confession of 1833 to which we closely adhere in our own statement of faith does not use the term “Christian Sabbath” in the 15th article entitled The Observance of the First Day of the Week. However, the language is very clear this is meant by the exclusions and duties that are put upon the day. In addition, the last phrase says the day is to be used for “preparation for that rest that remains to the people of God.” This reference is to Hebrews 4:3-11 in which the author says in verse 9: “There remaineth therefore a rest to the people of God.” Rest in this verse is the Greek word sabbatismos which is derived from the word that means sabbath. The Second London Baptist Confession of 1689 in its article on the Sabbath begins, “The light of nature shows that there is a God…” This confession begins by connecting the sabbath to laws that are written on the human heart. It ends by using the word sabbath: “The sabbath is then kept holy unto the Lord.”

The man who preached this message is a Southern Baptist who referred to the Southern Baptist Abstract of Principles which is their confession of faith. He noted the Abstract of Principles does not use the word sabbath. And yet the language in the Abstract uses the same concepts as are found in others that do. James Petigru Boyce, one of the founders of the Southern Baptist Convention asked in his catechism: “Why do Christians keep Sunday as the sabbath?” Answer: “Because it was on that day of the week that Christ rose from the dead.” Further: “What name is given to it on this account?” Answer: “The Lord’s Day.” Likewise, Spurgeon’s catechism emphasis the same point even more extensively in positively declaring the first day of the week is the Christian sabbath.

It is interesting to note that the Reformers did not regard a Sunday sabbath. Luther, Calvin, Zwingli, Knox, Beza, and others argued against it. However, their opinions were fashioned against the background of the abuses of Roman Catholicism in making Sundays festival days, and of course to their sacramentarian views of salvation regarding it. Their opinions prevailed over their churches for less than a century when the practice overwhelmingly returned to a Sunday sabbath. Calvin’s arguments notwithstanding that the change to a Sunday sabbath happened about A.D. 60 instead of upon Christ’s resurrection, proves to be only an argument, whereas the law written on the human heart continues to prevail.

It is therefore disingenuous to assert the Sunday sabbath is a recent invention. It appears the Sunday sabbath did not prevail as practice among Bible believing Christians for only a short interval in the late 16th century. It only seems to hold sway today among those who are bent on returning to the enlightenment of the Reformation, which in most cases is good except when it is not.

 

                                                                        Pastor V. Mark Smith

 

 

Seeds and Sorrows

Berean Baptist on February 26, 2018

Psalm 126

Psalm 126 is one of the psalms written during the captivity of Judah in Babylon. It is hard for us to relate to the extreme sorrow the Judeans experienced when they saw their holy temple destroyed, the walls of their beloved city breached, and then their subsequent deportation to a foreign land. The temple and the city were the center of their lives. Everything they were was structured around the worship of the temple from their diet to their health and hygiene, to their morality and social interactions, and then finally to their spiritual welfare. The tragedy of the deportation was the realization that their lives were destroyed. Everything they were was lost—except for one thing—they were still God’s people with a promise that if they would return to Him, He would be faithful to restore them (2 Chron. 7:14).

In verse 6, the psalmist wrote: “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” The Reformation Heritage Study Bible helpfully explains: “The imagery suggests that the sorrows of believers are like God’s seeds by which He will produce a harvest of happiness for them.” We can relate this to the suffering of God’s people in the church age. As Paul wrote in 1 Corinthians, the experiences of Old Testament believers are for our learning. The hardships of living a Christian life and the inevitable suffering that results will at last bring joy when we enter the heavenly kingdom. Each heartache for the cause of Christ is a seed sown which will be reaped with the benefits of eternal reward.

Peter commented on this phenomenon by saying, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.” (1 Peter 4:12-14).

These blessed words are a reminder of God’s faithfulness to us. We should never worry that in the dark night of sorrow God has abandoned us. Each sorrowful seed that is sown will someday grow up to our health and happiness in His eternal presence. It is hard to imagine the soul could be strengthened by such hard labor when at times it seems we are in such despair of trials that we are ready to die. However, true to the scriptures, no sorrowing in a life of toils lived for Christ goes unnoticed. None of the seeds fail to germinate into life everlasting.

The story this psalm tells is of the exiles going home. They realized their mistakes in turning from the living God. They repented of turning against Him, and the Lord was faithful to honor His promise by turning the hearts of kings to allow them to return home. God’s marvelous providence in changing the rulers’ hearts amazingly caused them to give financial aid and protection for the rebuilding projects of the temple and the city walls (Ezra 9:8-9). Tears welled in the eyes of the Judeans as their hearts burst for the graciousness of God in forgiving their terrible sins and restoring them to their homeland.

Relief was granted but the way was still difficult. Rebuilding took several more years as work stoppages by opposition kept them from their task. However, the leaders trusted God and were patient to work through every difficulty. Eventually, the work was done and the sorrows of hard labor and the weeping for troubles turned to the joy of being home in their beloved city.

The same is true for you, Christian. It may be hard now, but as the psalmist said in another place, “Weeping may endure for a night, but joy cometh in the morning” (Psalm 30:5). Keep your hope through the long night of despair. The seeds of sorrow you have sown will grow and you will have the joy of knowing God never leaves you or forsakes you.

 

Pastor V. Mark Smith