ditty3
Ditty 3
3. Discuss and analyze the concept of Kinsman Redeemer in the book of Ruth.
The concept of the Kinsman Redeemer is that he is the one who will rest redeem or buy back the kinsman or the relative of the same family. The smallest social unit within the tribe was the family. The relationship of one family to another was carefully regulated by the list of those to whom one should not be married (Leviticus 18). “The relationship of one family to another was carefully regulated by the list of those to whom one should not be married (Leviticus 18). Those who were related, even though somewhat distantly, received by law privileges and obligations for all members of the family. It was the right of the “kinsman” to receive the inheritance of a family without heir (Numbers 27:11). He was also obligated to reclaim property of a kinsman who had gone into debt (Leviticus 25:25-28), especially if it involved someone’s enslavement to a non-Israelite (25:47-49). In this function the kinsman (karov) becomes the kinsman-redeemer (go’el)” ( illumina).Boaz was the nearest kin to Naomi. He was able to redeem by paying the price of redemption. He was willing to redeem the land which he did later. Boaz was the kinsman Redeemer, there was a process in his redeeming act where he first consulted the nearest kin and ask for approval if he could redeem Naomi and his properties including Ruth whom he married later (Ruth 4:4). Boaz redeems the two women and they have given a name as an inheritance and the good thing here is the son of Boaz who is Obed, He is the father of Jezze, the father of David. Boaz has the responsibility of redeeming the lost opportunities of Naomi which includes his freedom.
This is a good illustration of Jesus Christ whom by his blood we are redeemed if we believe that he is the Son of God, who died for our sins, and that he is only the sacrificial lamb, that we acknowledge that we cannot save ourselves but by believing on Him, who is the object of our faith we will be saved. We become his brother having a family relationship which is very similar to a kinsman. Jesus was our Kinsman redeemer.
Sourec: Bible
illumina
So the people sent to Shiloh, and from there they carried the ark of the covenant of the Lord of host who sits above the Cherubim; and the two sons of Eli, Hophni and Phinehas, were there with the Ark of the Covenant.
1 Samuel 4:4
Vending machine makes life instant that anything that dropping coins produces our desired choice. In hospitals, malls, gasoline stations, they are everywhere making life more convenient. We can order coke in cans, instant coffee, chocolate drink, noodles, that will relieve our unwanted hunger in a while. I wonder if those snacks have good nutrition. Yes, the truth is that they are fortified!
Drive- thru services is very advantageous when you have a mobile. An office worker can yield to McDonald and have breakfast meal number 2 with additional ketchup and fries together with a large coffee for emergency pull-outs. It is very convenient and instant that you will not get out on your car to fall into a 3 minute line that it seems that you cannot have your order, the truth that your stomach is grumbling badly.
The scripture’s above is a disillusionment of life that it can be lived instantly when we use God. The fact that God is a loving, gracious, merciful and all the positive character that we all know about God seems to be so natural in a way that we can just drop coins like a vending machine or make an instant yield. In the previous setting, these two sons of Eli have committed an immense sin against God. In Chapter 2:12-17, they were described as worthless men; they did not know the Lord. They are stealing what is just right for the Lord-the fats! They treat the one who is roasting-in-charge that they would take it by force. These uncontrollable urge have desired to steal what is for the Lord. V.17 thus the sin of these young men was very great before the Lord, for the men despise the offering of the Lord. And here they are again using God in their defeat from the Philistines to take revenge. In 1samuel 4:10 the ark was taken and Hophni and Phinehas died. They have reaped what they have sown.
ditty 02
Ditty 2
Why is the word “judge” an inaccurate label for the leaders of pre-monarchial Israel?
The etymology of the word judge is spt which is a word that would simply mean “administering justice” or “to pass sentence” , “settle a case” “do justice”, and “mete out justice” based on the usages of this same root in Ugarit, Phoenician, and texts at Mari, the basic meaning could now successfully be establish “to rule” or “to command”. The word “judge” is an inaccurate label for the leaders of pre-monarchial for the reason that it connotes or suggests a juridical function, an administrative law which is quite similar to the profession of a president, a king or a modern Judge. As we take a look of the following people whom God choose to be a “judge” we can see that their roles are not inclined to the role of an administrator that it seems that they have different roles that are not distinct to the role of an administrator. Taking the role of Othniel where his role is a military leader and protector. Samson was called a judge where his role is to suppress the Philistines using his strength. Samson’s method is by engaging through battle. Samuel was a raised as Nazarite and belonging to the Levites where he functions as a priest, a mediator to God.
We can conclude therefore that there is not a clear Job description where it is just a “label” to the People that God has used during this time of judges, pertaining to the time line of the occupation to the time of the establishment of the monarchy. We can see that that the Job description of these following people is different to the expected role of a judge that picture an administrator that has the ability to rule, command, to settle a case, do justice, and mete out justice that is suited to the role of a monarchial king which will be the next stage of the life of the Israelites after the rule of Judges.
Sourc: History of Israel by Walter Kaiser
Bible
dev 02
So the Lord gave Israel all the land which He had sworn to give to their fathers, and they posses it and lived in it. And the Lord gave them rest from every side, according to all that He had sworn to give to their fathers, and no one of all their enemies stood before them; the Lord gave all their enemies into their hand.
Joshua 21: 43-44
The sun is the center of the solar system where everything planet in our galaxy revolves around it. It is the source of energy to every living thing like our plants where in science the process of photosynthesis takes place. Photosynthesis is the process by which green plants and certain other organisms use the energy of light to convert carbon dioxide and water into the simple sugar glucose. In so doing, photosynthesis provides the basic energy source for virtually all organisms. An extremely important byproduct of photosynthesis is oxygen, on which most organisms depend (Encarta encyclopedia).During calamities like typhoon where there is a small chance to expect the presence of the sun to function its natural role where there is an urgency for the presence of the sun. Clothes are not dried up. Wheat and grains are left with moist. And a lot of activities that are left undone. This is a cold, dumpy, and dark period and the only thing left to do is just waiting for tomorrow for the sun to shine and that all activities would return to its normal routine. In the passage; so the Lord gave Israel all the land which He had sworn to give to their fathers, and they posses it and lived in it. And the Lord gave them rest from every side, according to all that He had sworn to give to their fathers, and no one of all their enemies stood before them; the Lord gave all their enemies into their hand. It’s been a long wait for the Israelites after 40 years of journey to the desert. We can see that God’s promise comes to fulfillment as he has promised to Moses. He never changes nor lies about His loyal assurances in our lives. In our dark age that there is a minimal chance to experience rest and that all events seems to be wanderings in the desert God keeps his promise. He loves to fulfill them despite of all the Israelites complain that it seems that God wanted them to be buried in the desert. It takes faith to wait for the sun and to benefit from it. May God fill us with faith that don’t waiver and that we can enjoy His promises.
DT 1
1. Why is the complete destruction of Canaanites (and others) ordered by Yahweh? Isn’t he a God of Mercy and Love?
God is a sovereign God. He is not bounded by situations, force, or any principalities that would limit His exercise of His might. God has created the law to remind people of their standing before him and even to the Gentiles the law is planted in their hearts so they are not excuse of any technicalities of accusing God for punishing them ( Romans 2:14). Their conscience accuse them or would tell them of what they are doing is right. Elihu stressed God’s sovereignty over all of nature as a reminder of his sovereignty over our life. God is in control-he directs, preserves, and maintains his created order. Although we can’t see it, God is divinely governing the moral and political affairs of people as well. By spending time observing the majestic and intricate parts of God’s creation, we can be reminded of his power in every aspect of our life.
God is a Holy God. Canaanites have sinned against the God. God cannot be mocked. God’s standard remains the same although some of his character is that God is merciful, loving, and even gracious but He is also a God of Justice that he is against sin and this would give God the authority to exercise His wrath. God’s character does not overlap each other.
The limitedness of human to perceive the mind of God to know His entire plan is also a factor that we need to understand in concluding that some of the spiritual knowledge cannot be perceived and known. We can say that it is God’s way to inform us that we need to be dependent of him by His grace. Explaining the ways of God is a spiritual activity to communicate God’s way, thus it helps us to draw more closely to Him in any circumstances and to understand more about our spiritual condition.
Source: bible
illumina
Dev 01
Moses my servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel.
Joshua 1:2
We are commissioned to do a certain task we are entrusted to do upon. Some tasks are easily done instantly but yet some tasks are unimaginable that it takes a lot of faith to act upon. Here comes God commissioning Joshua to continue the task that supposed to be accomplished by Moses but sadly Moses due to his anger striking the rock which has displeased God and ending the story he did not enter the Promised Land. It takes focus to accomplish a job, it takes sensitivity to the promptings of God and by our own strength alone it will not accomplish the Job that is entrusted. But despite of all those frailties and so-called weakness God loves to utilize frail mammals like me and you to do the task and this access is only remedied by his grace. The goal in here is to bring God’s people to the Promised Land and this task needs the push of human which is only accomplished by a continuous faith. A faith does not waiver will lead to an accomplished task. Joshua was given a call. He will be the man that God will use to deliver His people to the Promised Land. He was commissioned to accomplish the task and the promise was assured that God would give. God’s work would does not end, He continues to call people to bring people to the Promised Land. God encourages people (v6). Be strong and courageous! God empowers people and that’s the beauty of calling hat when we are in uncertain situations God is there to cheer us up (v6).
We have a task to accomplish but it is God who already accomplished them. Be strong and be of courage!
Quiz #8
Quiz 8
Instructions:
1) Read Chapter 8 of Kaiser’s book, “The Sinai Sojourn”
2) Answer the questions below.
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1. What mountain is probably the “Mount Sinai” mentioned in Exodus?
Why is this the most preferred?
2. Trace the route of the Exodus and give brief description of what
happened at a particular place. For example:
Balut: this is where the israelites stopped for lunch. moses used his
staff to create the food.
Manggahan: after the big lunch, the israelites headed to this place
for dessert. 
answers:
- The traditional Mt. Sinai according to Kaiser is the Jebel Musa which has an elevation of 7,362 ft at the southern end of plain Er-Raha. It is the preferred site because of the imposing granite formation of the massif and the presence of the extensive plain at its base also the tradition that can be traced back to at least fourth century as formalized.
- The possible route are the following in order:
a. City of Ramses- departure area where the Israelite have all gathered on the fifteenth of Nisan. This was the starting point of their journey.
b. Red Sea- where they crossed as they were being chased up by the Pharaoh’s army
c. Shore of Yum suph – the viewing area of watching the Israelites drowning instantly.
d. Ain musa- this is the first stop of the Israelites, also called Spring of Moses. Source of sweet water.
e. Marah- a 40 miles travel from Ain musa. Site where it is notorious for its salty, brackish water. Moses cast a piece of wood into the pool, and it becomes drinkable.
f. Elim- this site had at least 12 wells to supply the Israelite and their Herds.
g. “Desert of Sin” – the place where God gave them manna and began continued for the next forty years.
h. Dophkah and Alush- Israelites drank from the rock.
i. Rephidim- attack by the roving band Amalekites, who are their distant relatives due to Esau. Site where Moses father –in-law Jethro visited him.
j. Mt. Sinai- place where the Sinai covenant was given to them with the law and orders of service for the worship of Yahweh.
k. Taberah- first encampment from Mount Sinai. This is where Moses has sent the twelve spies into Canaan. Caleb and Joshua counseled that Canaan could be taken.
l. Kadesh-de tour route
m. Hor-the place where Aaron died
n. Hormah- the site where Arad the king of the Canaanite launched his preemptive strike against the Israelites.
o. Edom-bypass to Moab
p. Elath on the gulf Aqabah
q. Desert road of Moab
r. Edrei- conquering of 60 cities and slaying of Giants, control of the transjordania from the Armon valley in the south to mount hermon
s. Moab-conquered this city where Balak is the king. Ready to take Canaan.
DQ8
DQ8
What is a city of refuge? What is its function? Why the Lord did had the Israelites set it up?
City of refuge are places that are secured for accidental manslayers. It was commanded by God to be established for the purpose of safe guarding the manslayer who has just committed an unintentional crime from the blood avenger who has the authority to take his life instantly. These are six cities namely kedesh in Galilee in the hill country of Napthali and Shechem in the hill country of Ephraim, and Kiriath-arba (that is Hebron) in the hill country of Judah. Beyond the Jordan east of Jericho, they designated Bezer in the wilderness on the wilderness on the plain of the Tribe of Reuben, and Ramoth in Gilead from the tribe of Gad, and Golan in Bashan from the tribe of Manasseh (Joshua 20:7-8). These are commanded to Moses and Joshua. These are govern by elders and if the high priest in those days has passed out the manslayer will gain his freedom and from the hands of the blood avenger.
The function is to primarily safeguard the accidental manslayer from the hands of the blood avenger who can kill him. The blood avenger could kill the manslayer if he is around in the community and by this means this would result to a cycle of killings and eventually would lead to war that was caused by accident. The purpose is that they would safety the people from avenging from one another.
The Lord has instructed this in Numbers 35 to Moses and in Joshua 20:1-9 to Joshua that the purpose is to protect the people from any cyclic killings. Bringing the manslayer to the cities of refuge will saturate the tension of the two parties that are involved. This will preserve the race of Israelites.
dev8
Dev8
Hear o Israel, the statutes and the ordinance which I am speaking today in your hearing, that you may learn them and observe them carefully
Deuteronomy 5:1
Dev8
Deuteronomy 5:1
Hear o Israel, the statutes and the ordinances which I am speaking today in your hearing, that you may learn them and observe them.
Krrrng!
That is the signal for our next class. Our present class has just ended. It is a reminder that we will be having break. Bells sometimes function as time enders that they help to stage certain time in an institution like the seminary where it is set at a certain time to ring and that it gives a good systematize order so that the school will not have any more problems on how they are going to inform people on their next step.
The law functions the same sometimes like the bell that it gives guidance and direction on our daily life. It bridges the gap of spiritual stagnancy and activeness. It moderates us that will determine our spiritual speed if we are on the right track of activity or living in a nonsense routine. It may function sometimes to annoy us but in the end it leads to victory.
This is the repetition of the Ten Commandments and Moses has summoned up the Israelites reminding them about the law. It is reminder of how are we being identified with God. The law never changes its role that is to produce maturity and conformity to the image of God. Christian life is not to master the law in performance, the law is a like a mirror as mentioned in James 1:23 to reflect our flaws that we may recognize dependence on the grace of God. The law will remind us on how to love God naturally and on how to serve our neighbors naturally perhaps and in this realization will give a deeper understanding of being reminded each events or perhaps each day that the law is there as a reminder of our situation before God and our fellow men.
BarCamp Paper
SABBATH LAWS AT QUMRAN
The Qumran Community
Ø a sectarian or schismatic movement of Judaism that develop almost certainly in the second century B.C., repudiating the Jerusalem priesthood and withdrawing from Jerusalem. It moved to the “desert” and “Damascus”, which may designate the location of Qumran.
Ø The members believed they were the penitents, obedient to God’s will and keeping His covenant.
Ø Admission to the group was a long process, covering two years and divided into two stages, with rigid examination at the beginning and at the end of each stage. Annually there is an examination.
Ø All property and wealth are handed over to the community.
Ø With in the sect was an order of precedence or rank and each member has an assigned place. Members are at advance or set back in precedence. Rigid discipline was maintained by an examiner or Superintendent.
Ø Sect was both composed of priest and layman, and authority rested chiefly, but not exclusively in the hands of priest. The chief priest seems to be the highest official, followed by the examiner.
The Study of the Law
Ø The withdrawal of the sect to the wilderness, according the Manual of Discipline, was for the purpose of studying the Law :
And when these become a community in Israel, by these arrangements they shall be separated from the midst of the dwelling of the men of unrighteousness, to go to the wilderness to prepare there the way of Hu’ha (divine name which is unutterable: possible abbreviation of the words Hu’haelohim “He is God”) as it is written “ in the wilderness prepare a way,…make straight in the desert a highway for our God.” this is the study of the law [ which] He commanded by Moses, to do according to all that was revealed from time to time, and according to that which the prophet revealed by His Holy Spirit (1QS 8:13-16)
The Sabbath
Ø The study of the Qumran application of the Sabbath Laws will be of particular interest, and will provide an important basis for comparison with the teaching of Jesus on the same subject.
Concerning the sa[bba]th, to keep it according to its right:
Let no man do on the sixth day any work from the time when the orb of the sun is distant from the gate its fullness (i.e. one diameter above the horizon), for he is the one who said, “Keep the Sabbath day to sanctify it.”
And on Sabbath let no man speak a bad or empty word.
Let him not exact any payment whatever from his fellow. Let him not judge concerning wealth or profit. Let him not speak with words of the occupation or the labor to be done in the morning.
Let no man walk about in the field to do work of the desire of the Sabbath. Let a man walk outside his city no further than a thousand cubits.
Let a man eat on the Sabbath day nothing except that which was prepared (previously); and what is perishing in the field he shall not eat. And let him not drink except (what) was in the camp; on the road, if he has gone down to wash, he may drink where he stands. And let him not draw with any vessel whatever.
Let him not send the son of a stranger to do his desire on the Sabbath day.
Let a man take on him soiled clothing or (what was) brought on the back, except it be washed in water or rubbed with frankincense
Let a man mingle any of his good will (with stranger) on the Sabbath day.
Let no man go after a cattle to pasture it outside his city, except two thousand cubits. Let him not raise hi hand to strike it with the fist. If it is rebellious, let him not take it out of his house.
Let no man take (anything) from his house outside, or bring (anything) outside into it. Let him not [o]pen a plastered vessel on the Sabbath. Let no man carry on him spices (or perfumes) to go out or to come in on the Sabbath. Let him not pick up rock or dust in the house where he lives. Let no one tending an infant carry him to go out or to come in on the Sabbath. Let no man make his manservant or maidservant or hireling refuse (to do anything) on the Sabbath.
Let no man cause (assist) his cattle to bear on the Sabbath; and if it shall fall into a cistern or into a pit, let him not raise on the Sabbath.
Let no man keep Sabbath in place near gentiles on the Sabbath.
Let no man profane the Sabbath for the sake of wealth and profit on the Sabbath.
And every Human being that shall fall into a source of water or into a reservoir let no man go up with a ladder or a rope or a tool.
Let no man offer up a burnt offering on the altar on the Sabbath, except the Sabbath burnt offering, for thus it is written, “beside the Sabbath […]” (CD 10:14-11:18)
Again it is clear that there is no careful organization of material. Rather, it seems that the Sabbath code grew as the occasion presented new problems.
Ø The Qumranians were men who voluntarily separated themselves from the world. They turned their property over to the community and had all things, including their mind and strength, in common. It is perhaps not accurate to call them a monastic order, since there were no vows of poverty or celibacy. In fact, provision is made in the literature for the presence of women and children in the camp and for the instruction of youth from early childhood.
Ø They were devoted for the study of the Law of Moses. For them the Law meant a way of life, including the positive virtues as well as the negative virtues. Their literature contains many legalistic details, particularly with reference to the Sabbath, and in some points that their Sabbatarian laws are more rigid than any known from any other Jewish source.
The Teachings of Jesus regarding the Sabbath
Introduction
One of Christ’s main group of Sabbath sayings occurs in the context of debate over His disciple’s plucking grain on the Sabbath. The incident is closely paralleled in the synoptic accounts:
At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry and began to pick some heads of grain and eat them. When the Pharisees saw this, they said to Him, “Look! Your disciples are doing what is unlawful on the Sabbath.”
He answered, “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread — which was not lawful for them to do, but only for the priests. Or haven’t you read in the Law that on the Sabbath the priests in the temple desecrate the day and yet are innocent? I tell you that One greater than the temple is here. If you had known what these words mean, ‘I desire mercy, not sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.” –Matt. 12:1-8
One Sabbath Jesus was going through the grainfields, and as His disciples walked along, they began to pick some heads of grain. The Pharisees said to Him, “Look, why are they doing what is unlawful on the Sabbath??
He answered, “Have you never read what David did when he and his companions were hungry and in need? In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions.”
Then He said to them, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath.” –Mark 2: 23-28.
One Sabbath Jesus was going through the grainfields, and His disciples began to pick some heads fo grain, rub them in their hands and eat the kernels. Some of the Pharisees asked, “Why are You doing what is unlawful on the Sabbath?”
Jesus answered them, “Have you never read what David did when he and his companions were hungry? He entered the house of God, and taking the consecrated bread, he ate what is lawful only for priests to eat. And he also gave some to this companions.” Then Jesus said to them, “The Son of Man is also Lord of the Sabbath.” –Luke 6: 1-5.
Points to consider from the text
We have combined these accounts in order to included everything our Lord said.
1 – Human Needs More Important Than Ceremony
Just as the hunger of David and his men justified them in ignoring the regulations concerning the consecrated bread, so the hunger of Jesus’ men justified them in ignoring the Sabbath regulations in the same category as the sanctuary regulations — commonly called ceremonial laws. In both instances a simple case of hunger — for life was not at stake — took precedence over the regulations.
Surely our Lord would not say such a thing if a timeless ethical principle like chasitity, honesty or the sanctity of human life were at stake. If a man is hungry, can he be excused for committing adultery, lying or murderingl? Is it not true that the Christian spirit demands that Christ’s followers undergo great personal suffering rather than flout inviolable moral principles? Obviously, observing Sabbath regulations should not be classed with keeping commandments which are easily classified as “moral.”
2 – Spiritual Service Supersedes Ceremony
Jesus pressed the case further by showing that priestly duties take precedence over the Sabbath. Just as the priests can desecrate the Sabbath in the course of their duties and remain “innocent,” so Christ’s disciples can desecrate the Sabbath in the course of their duties and remain “innocent” (Matt. 12: 5,6).
When the New Testament community realized that every believer is a priest in the New Testament dispensation (1 Pet. 2: 5) and that their entire life was to be lived in the discharge of their priestly duties, they began to realize that this gave them liberty to treat every day alike (Rom. 14: 5).
3 – People More Important Than Sabbath
Next our Lord proceeded to compare the Sabbath with the sacrificial law. He cited the words of the prophet Hosea, “I desire mercy, not sacrifice” (Matt. 9: 13; Hosea 6:6). The analogy is clear. Just as Hosea rebuked Israel for not realizing that people and their needs are more important than ritual observances, so Jesus told His critics that people are more imiportant than the Sabbath. Jesus thereby placed the Sabbath in the same category as ritual obligations. Paul therefore reflects our Lord’s teaching when he includes the Sabbath with meats and drinks, festivals and new moons — Old Testament rituals which were shadows of Christ (Col. 2: 16, 17; Ezek. 45: 17). In Leviticus 23, also, the Sabbath is listed among “the appointed feasts of the Lord” (Lev. 23: 2), and repeatedly throughout the prophets it is regarded as part of the great ritual system. In this matter, theefore, our Lord stood in the true prophetic succession.
Mark is the only Evangelist who includes the next saying, “The Sabbath was made for man, not man for the Sabbath” (Mark 2: 27). This saying belongs quite naturally to the flow of Jesus’ argument. He had just asserted that people were more important than ritual observances (“I desire mercy,not sacrifice”). Now He asserts that the Sabbath must be held at the disposal of human needs since it was instituted to serve human needs.
Interestingly, there is evidence in Mark 2: 27 that Jesus was citing a well-known rabbinical saying — as He also did when He stated the Golden Rule.
At the time of the Maccabean wars (c. 180 B. C.), “fight or flight” was declared to be lawful. Rabbi Shim’on bMenasya’s maxim became tradition: “The Sabbath is given over to you and not you to the Sabbath.”[1] It seems likely, therefore, that Jesus was simply throwing a well-known rabbinical saying back at the would-be guardians of the sacred tradition. The difference between Jesus’ application of that saying and the rabbinical application was that while the rabbis granted an indulgence to break the Sabbath when life was in danger, Jesus was prepared to place no limits on this principle. The Sabbath regulations must be held subordinate to all human needs.
Sometimes this isolated statement in Mark 2: 27 is understood to mean that Jesus was referring to the creation account in Genesis 2: 2, 3. This may be true, although we suggest that the evidence is too slight to warrant a dogmatic assertion. But if we make such an application of the text, Jesus’ statement assumes a dual meaning:
a. The Sabbath was made for Adam, the first man. This means that it was at his disposal, under his feet (Heb. 2: 8), or that he was lord of the Sabbath as he was head fo the woman (Eph. 5: 22) and every things else in God’s creation. It is also significant that although the Sabbath is mentioned in Genesis 2: 2, 3, there is no mention that Sabbath regulations were imposed on Adam. Not until Moses do we find the imposition of Sabbath regulations. This placed Israel under the yoke of Mosaic regulations. Israel was not a lord of the Sabbath, but being ” a child,” was “no different than a slave… in slavery under the basic principles fo the world” (Gal. 4: 1, 3). But from the beginning this was not so.
b. The Sabbath was made for Christ, the Last Man. It is clear that this is the primary meaning of Mark 2: 27 when we observe the statement, “The Sabbath was made for [the] man,” is followed by the connective, “therefore,” or, “So the Son of Man is even Lord of the Sabbath” (Mark 2: 28). In other words, what conclusion does Jesus Himself draw from the prefacing statement, “The Sabbath was made for man, not man for the Sabbath”? Does He say this means that the Sabbath regulations are binding on all men in all ages? No! He says it means that He, as the Representative Man, the new Adam, is Lord of the Sabbath. This is the grand summary of the entire argument. No one has a right to criticize Christ’s disciples in the matter of Sabbath-keeping, because He is Lord over the Sabbath and He may bind or loose as He pleases.
Paul is faithful to the teaching of Christ when he asserts in Colossians that “all things [which included the Sabbath] were created by Him and for Him” (Col. 1: 16). The Sabbath existed for his sake. Like all the great institutions of the Old Testament, it prefigured Him. Therefore Paul calls the Sabbath “a shadow of the things that were to come” (Col. 2: 17). Just as Jesus disqualified the Pharisees from judging His people in the matter of Sabbath regulations, so Paul asserts the implications fo Christ’s Lordship in this new age when he declares:
Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebratinop or a Sabbath day.–Col. 2: 16.
5 — Do Good on Sabbath…and Every Other Day
The same day that Jesus declared Lordship of the Sabbath, He went into a synagogue and healed a man with a shriveled hand.
He said to them, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath.–Matt. 12: 11, 12
Just as it is lawful for Christ’s disciples to perform their priestly duties on the Sabbath day, so it is lawful for them to do good works on the Sabbath day. The full impact of this simple statement becomes evident when it is realized that a Christian’s entire life must be devoted to doing good. “Whether you eat or drink or whatever you do, do it all for the glory of God” (1 Cor. 10: 31).
Any work done for God’s glory is proper to do on the Sabbath. Indeed, it is not lawful for a Christian to do anything but this, and what is not permissible on the Sabbath day is really not permissible on any day. The Christian calling is a lifelong vocation to a holy priesthood, which makes distinction of days irrelevant. So Paul declared that the strong in faith consider all days alike (Rom. 14: 1-6).
The fact that Christ’s declaration that it is lawful to do good on the Sabbath ends all distinction of days for the Christian is not only a conclusion drawn by Paul. This principle was announced by Christ Himself. When He was persecuted for healing on the Sabbath, He declared, “My Father is always at work to this very day, and I, too, am working” (John 5: 17).
Here Jesus is saying that His Father makes no distinction of days, because is engaged in helping man and carrying out His purposes every day. And since Jesus is united with the Father, He too carries on His mission every day. Whatever Christ did was for the salvation of man, and therefore it was as lawful for Him to do His work on the Sabbath as for God to do His work on the Sabbath.
As there was no real distinction of days for Christ, so it dawned on the primitive church that there was no real distinction of days for the man in Christ. Custom, convenience and common courtesy may dispose him to be as one under the law to those who are under the law (1 Cor. 9: 20), but the holy priesthood of his Christian vocation makes all life, all work and all time sacred.
7 – A Great, Irrefutable Point!
In another Sabbath controversy Jesus:
Yet, because Moses gave you circumcision (though actually it did not come from Moses, but from the patriarchs), you circumcise a child on the Sabbath. Now if a child can be circumcised on the Sabbath so that the law of Moses may not be broken, why are you angry with Me for healing the whole man on the Sabbath? Stop judging by mere appearances, and make a right judgment.”–John 7: 22-24
This statement is interesting because it relates the two signs of the two great covenants given to the Jews — circumcision as a sign of the Abrahamic covenant and the Sabbath as a sign of the Mosaic or Sinaitic covenant (Gen. 17: 11; Exod. 31: 16, 17). Evidently because the Abrahamic covenant came first, circumcision took precedence over the Sabbath. This would hardly have been the case if the Sabbath regulations were, as is sometimes claimed, a creation ordinance. For then the Sabbath regulations would have taken the precedence over circumcision. And if the more important sign has been done away in Christ, why would not the lesser sign also be done away? Christ Himself (and His Spirit) becomes the sign of the new covenant community (Isa. 7: 14; Luke 2:34; 11: 30; Rom. 8: 9; Eph. 1: 13; 4: 30).
One more saying of Christ remains to be considered. As He spoke about the impending crisis on Jerusalem and the world, He said:
How dreadful it will be in those days for pregnant women and nursing mothers! Pray that your flight will not take place in winter or on the Sabbath–Matt. 24: 19, 20
Here Christ groups three factors which will make flight difficult — little children, wintery conditions and Sabbath days. God’s people were therefore to pray that they not confront more hardships than they would be able to bear. Fleeing from Judea on the Sabbath would possibly be more difficult than fleeing in the winter. Jesus’ statement does not imply that it would be improper to flee on the Sabbath any more than it would be improper to flee in the winter — for Jewish law permitted flight on the Sabbath if life was in danger.[2] If one should indicate that Jesus’ discourse is a dual prophecy which points to the end of the age as well as to the destruction of Judea, we would simply state that all features of a prophecy do not have to be applied apotelesmatically – -for example, the prophecy of the virgin’s child in Isaiah 7 has a local and a New Testament fulfillment. But obviously, all features of the primary fulfillment are not observed in the New Testament. So in Matthew 24 Christ is primarily talking about fleeing from Judea (Matt. 24: 16), where there was a Jewish nation and a Sabbath-keeping culture. Jesus is really reiterating the principle of the Lord’s prayer, which says, “Let us not be put to the test, but deliver us from evil” (Matt. 6: 13, Basic English). Matthew 24: 20 is therefore no proof-text for any kind of Sabbath-keeping.
Source:
The Dead Sea scrolls and the New Testament
[1] Quoted in Eduard Lohse, artic. on the Sabbath in Gehard Friedrich, ed., Theological Dictionary of the New Testament., tr. Geoffrey W. Bromiley (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), 7: 14.
[2] See ibid.
