Is the Sabbath Normative?

This post is the second part of a discussion on whether Jesus actually broke the Old Testament Law by healing on the Sabbath. This question was raised in an online argument, which is largely irrelevant to history, but which gives opportunity for worthwhile consideration of the nature of Law, the person of Christ, and, in particular, the place of Sabbath in the life of the contemporary believer.

To recap, the previous post argues that Jesus did not sin, that he did heal on the Sabbath, that this was disliked by religious leaders of his day, and that the OT Law has three divisions: civil, ceremonial, and moral.

Is the Sabbath in Play?

If the Decalogue is still morally normative, then the practice of Sabbath is still in play. The question, then, is how to practice the Sabbath in our contemporary context.

One school of thought believes that Sabbath is still necessary, but that the principle was fulfilled in Christ, so that Sabbath for Christians is a spiritual rest in Christ. This is a biblical concept, seen clearly in Hebrews 4. In particular, verses 9 and 10 declare, “So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his.” Some who hold this view believe that the day of rest in the Sabbath was fulfilled in Christ, and therefore spiritualize present application. Although he does not argue for only a spiritualization of the Sabbath, J. D. Greear provides a helpful explanation of the fulfillment of the Sabbath in Christ in this blog.

There are some people, like Seventh Day Adventists, who take a literalist approach to Sabbath and have their worship services on Saturday. This is a consistent application, but it isn’t clear that such a literal approach is necessary. In fact, if we accept the tripartite division of the law described above, then it would seem that some of the particulars of the practice of Sabbath fall into the categories of civil and ceremonial, instead of moral law.

A third category, including much of the Reformed tradition, believe that the Sabbath is still in play and that we fulfill it largely through rest on Sunday, as a Christianized analogy of the Old Testament practices. This is witnessed in the history of the United States through the various Blue Laws. A famous example of this method of practicing Sabbath is found in Eric Liddell’s refusal to run a race on Sunday.

Synthesis

All of these three methods of applying the Sabbath have something to contribute to a robust practice of Sabbath for contemporary Christians. The literalist approach affirms the truthfulness of God’s word. Though we may argue about the actual practice, which deviates from traditional Christian practice and misses the significance of the Sunday resurrection, we can respect the importance of following God’s law.

The spiritual fulfillment is a valuable perspective for Christians because it is true. The practice of Sabbath was intended, in part, to point forward to the future rest that we will enter into by Christ’s blood, when the whole cosmos is redeemed and the toil from the curse (Gen 3:17-19) has been removed. At that time, though we will still work, we will have been glorified, creation will have been renewed, (Romans 8:18-25) and we will enter into the ultimate Sabbath rest. It remains to see whether that spiritual fulfillment eliminates any present practice of the principle of Sabbath.

The third approach, which entails the rigorous of customs adapted to contemporary contexts is good because it highlights the importance of rest, encourages corporate worship, and is an earnest attempt to honor God. At the same time, such an approach runs afoul of Christ’s own interpretation and risks becoming a burden to the people it is intended to help.

A fourth approach to the Sabbath argues, which I have not introduced before, treats the whole of the Old Testament as edifying, but believes that all forms of the Law were fulfilled by Christ (Matt 5:17). That argument is worth carrying, but would push this post beyond the current length. I will, however, offer a few simple objectives: first, those who hold this position generally create their own laws (no movies, no pants for women, ties on Sunday) to substitute for the Old Testament Laws, which put them in a worse position; second, this approach has to deal with the odd fact that most of the Decalogue is reaffirmed explicitly in the New Testament; third, this view raises significant questions about the nature of revelation in the Old Testament, specifically with the close connection between Jesus and the Old Testament (Luke 24:27).

A fifth approach to Sabbath argues that the Decalogue is the moral law and is in play, but that the fourth commandment no longer applies because Jesus didn’t practice it in the passages discussed above. This is consistent with how most contemporary Evangelicals treat the Decalogue, whether or not they can formulate that perspective fully. Not lying is good, but Sabbath is unnecessary. This approach is exegetically inconsistent and seems to be argued more for convenience than otherwise.

Practicing Sabbath

Each of the first three interpretations is helpful, but I believe they each fall short for one reason or another. The fourth and fifth interpretations are less helpful, and I believe create more exegetical problems than they solve.

If we accept that the Decalogue is the moral law, and it reflects the immutable character of our Holy God, then we should see that it is still in play. The question is how to apply it.

In Matthew 12:1-14, Jesus shows that practicing Sabbath was not fundamentally about inactivity. Rather, he argues that doing good work is explicitly lawful (v. 12). Note that he does not argue that the law does not apply, but that doing God honoring work on the Sabbath is a moral positive. There is no category for moral neutrality, either an action is sinful or morally praiseworthy.

Instead, the Sabbath is intended to provide a rest from economic activity during the week, which helps to show our trust in God’s goodness and provision. This is consistent with the statement in the Exodus 20:8-11. Jesus’ own interpretation undermines a strictly literalistic understanding of these verses. Also, considering the expositions of the Sabbath, which focus on giving the land a rest in an agrarian context, it seems that the emphasis is more on stopping ceaseless striving than on a particular form of inactivity. For example, in Exodus 23:10-12, Moses specifically records the purpose of Sabbath being for the provision of the poor and the wild beasts, as well as the refreshment of economic actors.

It is no accident that immediately preceding Jesus’ Sabbath healing in Matthew 12, he calls his hearers into his rest:

“Come to me, all you who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Matt. 11:28-30)

Note that the rest Jesus proposes entails work—the image of a yoke could mean little else. This is not the absence of activity, but the redirection of activity to restorative purposes. This often includes working at rest, but not a legalistic rest, the fulfillment of which entails greater effort than simply continuing to work for economic gain. In one sense, Jesus is calling people into a spiritual Sabbath, since they can rest in the fulfillment of the ceremonial law through his future propitiation. However, it is not clear that Jesus is alleviating any regular practice of literal rest as an expectation of a holy life.

Mark’s Gospel provides a slightly different telling of the Matthew 12 account in the second chapter. In Jesus’ explanation of David and his men eating the showbread, contrary to the ceremonial law, Jesus illuminates that the purpose of Sabbath, when he says: “The Sabbath was made for man, not man for the Sabbath.” (Mk 2:27)

In one sense this is entirely true in a spiritual sense. The spiritual rest of Hebrews 4 is a great blessing for humans. In another sense, however, a non-legalistic practice of Sabbath is needed now more than ever.

Jesus’ explanation of the blessing of Sabbath for humans ties closely to the ideas in Exodus 23:12, which is a refreshing rest from economic activity. If anything, Christ’s fulfillment of the law was designed to bring a greater blessing to the elect. He fulfilled the ceremonial law so that we can trust in his once and for all sacrifice for sin (Cf. Heb 10:1-18). This is a great blessing. But if the practice of Sabbath rest, particularly in the form of resting from economic activity, is intended as a blessing, then we would expect this to be amplified rather than diminished. Therefore, while the civil and ceremonial trappings of the Sabbath may no longer apply, with their limitations to a single day of rest each week, we should look for our rest to be more varied and greater.

A full consideration of the application of Sabbath would take much more space (and would reveal how terrible I am at this myself), but likely it includes a regular pattern of participation in worship, taking vacations, not being perpetually online, carving out time for physical fitness, prioritizing family activity over work, and other active, but redemptive practices. It is still likely to include simply resting and doing quiet activities, or at least activities that are refreshing to our bodies and our souls, and that differ from our daily economic toil.

Did Jesus Violate the OT Law?

A recent argument online has raised an important question about the relationship of Jesus to the Old Testament Law, and in particular the Sabbath. I’ll leave the background for interested readers to discover, but the main point that piqued my interest was the argument by some that Jesus violated the Old Testament Law when he healed on the Sabbath. (The whole argument is such a mishmash of bad exegesis, heresy, and improper inference from both sides that it isn’t worth diving into.)

The simple answer is “no.” If Jesus had violated the Old Testament Law, then he would have sinned and would not have been our Messiah. We needed a blemishless sacrifice for our own sin, which only Jesus—who is very God and very man—could provide.

Those who are arguing that Jesus violated the Moral Law of the Old Testament are implicitly arguing that Jesus sinned against God. If we accept the account of the author of Hebrews, then we know that Jesus did not sin (Heb 4:15). Or, perhaps, the Paul’s argument toward that same end might encourage us to accept that point (1 Cor 5:21). If one disagrees with the testimony of Scripture and argues that Jesus did, in fact, sin, then the rest of this argument doesn’t matter because the only real authority for theology is that person’s opinion (or whatever other source he/she deems to be, in his/her opinion worthy of the highest authority).

For those of you with me, we’ve established that Jesus did not sin.

However, Jesus did not follow the customs of the people of his day relating to the observation of Sabbath. This was a major point of contention between the religious authorities of the day and him.

Jesus on the Sabbath

For example, Jesus heals a man with a withered hand on the Sabbath in Matt 12:8-14 right after he explains why his disciples’ eating of gleaned grain was not a violation of the Sabbath (vv. 1-8). This made the Pharisees pretty mad, likely because he both undermined their legalistic hegemony (vv. 11-12) and because he implies that he is Messiah (v. 8).

There are other examples, as well.

Significantly, in John 5, Jesus heals a man at the pool of Bethesda on a Saturday. This leads to a full-scale decision to kill him. John is much more explicit about the complaint of the Pharisees: “This is why the Jews were seeking all the more to kill him, because not only was he breaking the Sabbath, but he was even calling God his own Father, making him equal to God.” (v. 18)

This passage is important because it states explicitly that Jesus broke the Sabbath.

At this point, some might think my argument scuttled. If we read absolutely literally, then John says that Jesus broke the Sabbath. Some infer that a) some portions of the OT Law are more important than others, so Jesus didn’t sin by violating a portion of the Law; b) Jesus sinned (see above); c) the Sabbath Law was not in play for Jesus.

Options a) and c) are in play for orthodox Christians, but I don’t think either one is correct.

Although John 5:18 states that Jesus was “breaking the Sabbath,” we can recognize that John is describing the perspective of the Pharisees. When John is speaking from his own perspective he writes that Jesus “was doing these things on the Sabbath” (v. 17). In contrast, the Pharisees see Jesus’ good works as breaking the Sabbath and “making himself equal with God.” (v. 18) Of the four gospel writers, John is the clearest about announcing Jesus’ deity, so there is little question that he is not actually accusing Jesus of violating the Old Testament Law. He was violating the imposed, unbiblical norms of his day, which had been imposed on the Jews by their religious leaders in order to ensure they didn’t violate the real Law.

The Nature of the Law

There is a solid rabbinic tradition of a tripartite division of the Law in the Old Testament. This division has been largely recognized through Church History, though it is certainly not a universally held view.

Generally, the Old Testament Laws tend to be divided into the Civil, the Ceremonial, and the Moral Law. Civil laws tend to be those laws of the Old Testament that focus on the political and social administration of the people of Israel. These include the casuistic limitations on punishments for idolaters, adulterers, slavers, etc. Such laws, like the various property laws, are helpful in understanding the principles of justice, but our building codes do not require a parapet around the roof because it is no longer technologically or culturally necessary and because the nation of Israel, as a theocracy constituted in the Old Testament is no longer extant. Occasionally, actual theonomists arise (not just faithful people seeking justice in society that doesn’t match the worldview of the vogue “secular” culture) that try to enforce parts of the civil law, but it rarely goes far and is inconsistent with the way Christianity has interpreted the use of the OT Law.

The second category of Old Testament Law is the ceremonial law. These are laws related to the worship of the Israelites, including the various offerings, sacrifices, cleansings, and festivals. Even orthodox Jews do not practice this portion of the Law fully, because they have no temple in which to conduct the various sacrifices. For Christians, it is this portion of the Law that we generally understand to have been fulfilled by Christ (cf. Matt 5:17).

The third category of the Law is the moral law. These are contained in the Decalogue, or the Ten Commandments. According to the Reformed tradition, this portion of the Law is still in play for several reasons. First, it is the only portion of the Law that was actually written by God himself. (Ex 31:18) Second, the Decalogue is considered to reflect the character of God. This is the resolution to the famous Euthyphro dilemma of philosophy. God’s Law is good not by declaration of God or by pre-existence morally prior to God, but because it reflects the character of a good God. Third, most of the Ten Commandments are restated in the New Testament explicitly, and the entirety of them seem to be reaffirmed to Christ when he summarizes them in the first and second greatest commandments. (cf. Matt 22:34-40) The first greatest commandment is generally considered to summarize the first tablet of the Decalogue, with the second summarizing the latter portion of the Decalogue. Those who hold this position generally argue that the civil and ceremonial law are temporal and geographically bound applications of the moral law.

There are certainly objections to this approach to the Law, but that is a topic for another day.

Amusing Ourselves to Death - A Review

Neil Postman’s classic book, Amusing Ourselves to Death: Public Discourse in an Age of Show Business, is an assessment of the shifts in Western culture since the advent of modern communication technologies. This is the sort of book that was prophetic in its day and, although somewhat dated, still communicates significant warnings to readers now.

Amusing Ourselves to Death was published in 1985, during the Reagan presidency. It certainly does not escape Postman’s notice that the ascendency of an actor to the highest political office supports his point that entertainment has become the central purpose of American culture, though that fact is more a capstone illustration of the book’s greater point than the central argument of concern.

What Postman notes, however, is worth paying attention to. His central premise is that the medium is the metaphor. This is an intentional deviation from Marshall McLuhan’s famous slogan that the medium is the message.

Postman’s clarification is helpful, since it separates the content of the message from vehicle that carries the message. In other words, the facts of the news are the same (if written well), but the secondary signals created by the means that the news is transmitted also shape the reception of the news.

For example, Postman notes that prior to the invention of the telegraph, most newspapers focused almost exclusively on local news. The telegraph sped up the spread of national and international news, so that information could be had within minutes rather than days or weeks. The change was not wrought overnight, but the shift of concern from local issues to global ones has completely overtaken us today. Notably, it is much easier for me to find out about the personal lives of political leaders across the globe than to find out what the local city council is talking about.

Not only has news changed, but education has changed. Instead of doing the long, hard work of training minds, much of our educational methodology has shifted to entertainment. Postman notes that Sesame Street is a prime example of this, though certainly neither the worst nor the only platform that does this. According to Postman, whatever good is done by teaching through entertainment is undermined as it forms the learning human to expect education to be exciting. Thus, the endurance to learn and slog through difficult tasks has been diminished by the medium that is very effective in achieving short term gains.

It would be easy to claim that Postman was merely clutching at pearls, if the evidence did not point overwhelmingly toward the aggravation of the problems he identifies.

The point is not that technology is bad, but that technology is most effective if it is used in a particular manner. As a result, it is most commonly used in its most suitable manner, which shapes the media consumer in powerful ways. The efficacy of each medium to convey certain parallel signals effortlessly alters people’s epistemologies.

(Epistemology is the study of the way that people know things. Whether or not we know how to spell it, everyone has an epistemology.)

Not only how we acquire information but how we know is shaped by how information is received. Media is forming our minds to perceive in particular manners.

We need look no farther than click-bait internet articles to see that Postman is correct. There are entire companies that feed off of deceptive headlines that declare one thing in their headline and argue something entirely different in the body of the article. Even news sources that are still considered credible have recognized that few people read beyond the headlines and those who do are unlikely to get past the perspective that the headline has already presented, whatever the evidence is that runs to the contrary.

The reshaping of epistemology is radically important, even more so now than it was in 1985. Our elections have been tampered with by agents from other nations who spread misinformation with just enough truth to cast doubt. Our news sources have recognized this, along with the inability to discern opinion from fact in most of the population, and thus they have largely abandoned anything like an attempt at objective reporting because getting their constructed truth out is more important the facts. Additionally, with the wide array of “news” shows of varying degree of accuracy and political leanings available all 168 hours each week, the presentation of information has to be even more entertaining than before. In our current milieu, there appear to be a fair number of people that get their news through comments on social media rather than any legitimate news source (regardless of its bias). So, the cycle continues and the hole gets deeper.

Postman’s warning is an important one. It may even be easier to accept now that a quarter of a century has passed and the challenges have morphed.

Lacking from Postman’s analysis is an answer the for the disease that ails us. He’s standing athwart history yelling “STOP,” but does not provide a solution.

The truth is that there is no easy solution, and that the simplest solution (i.e., turning everything off completely), is unworkable because we and our children would be functionally disconnected from so much of society. However, we have to figure out a way to throttle the flow, learn how to think and exist without electronic devices, and recover some of the humanity that is being eroded with every flicker of our many screens.

Amusing Ourselves to Death: Public Discourse in the Age of Show Business

By Neil Postman

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Patrick's Corner - A Review

Poverty today is something like leprosy in the Middle Ages. Most of us are aware of it, but we’re uncertain how it is contracted, terrified to come in contact with it, and hope it stays quarantined geographically so that it doesn’t spread.

For many, the concept of deprivation at any level causes them to lobby against “income inequality,” without acknowledging that the removal of natural incentives for productivity that enforcing income equality would need might well destroy the goods of society they wish were shared more equally.

The Silence of the Poor

To many on the political and economic right, poverty is the divine punishment of losers and lazy people. To many on the left, it is the result of defenseless people being taken advantage of (consider that the most common epithet for those in poverty from the left is “the oppressed”). Both are, at various times. Both positions, when seen in the extreme, are also exceedingly condescending. Seeing poor as perpetrator and poor as victim both do a great deal to undermine the fundamental humanness of those in poverty.

One reason why the poor are often dehumanized is that their voices are seldom heard. Unlike those of us with extra resources and time to host blogs, often the poor are more concerned with hustling to survive. When we hear from them, it is often after they have arisen from poverty. In those cases, they have often been assimilated into the political patterns of the right or the left. It is often hard to hear the real human stories of the poor, unless you are in regular contact with people in poverty.

As a result, balanced memoirs like that of Sean Patrick are helpful. In his book, Patrick’s Corner, he documents the humanity of his large family in Cleveland. It’s the story of the survival and flourishing of six boys and their widowed mother in an ethnically Irish neighborhood. It’s a collection of tales that offer a vision into the real poverty of a real family. While it is certain we don’t get the full weight of the struggles of poverty in this memoir, the overall thread is realistic, hopeful, and compelling.

The Story

The story, which is well told in a journalistic style, is a fundamentally human one about a family’s pursuit of survival, goodness, and joy:

The Patricks, left by God as a family with one parent––a matriarch, at that––shortly after the birth of the youngest child, existed in material poverty. They inhabited for many years, a small, two-bedroom apartment in the tenement district of a major northeastern city on the shores of one of the Great Lakes. Their neighborhood, like most neighborhoods of such cities, was identified by nationalities. (11)

Neighborliness and a sense of place is an essential element in this story. Sean Patrick, as we see in the chapters of this volume, benefited from the geographic limitations of his world. He knew and was known by those in his neighborhood, which enhanced the richness and moral formation of his childhood. This sort of limitedness is, in our world, something foreign, and this is much to our detriment:

The compressed neighborhood of Sean’s childhood has given way, through the miracle of modern transportation and technology, to the expanded world of the shopping mall, the computer, and the television set. Sean’s world was bounded by the distance one could comfortably travel on foot or on the city streetcar. (11)

Because the Patrick’s were limited in their travels, the cast of characters in this volume is rich. There are intergenerational connections that can only form through casual sidewalk contact over time. Poor men who invested a dime into the Patricks each week by getting a shoeshine they couldn’t entirely afford. Old men who needed a bit of help from time to time from the Patricks, but in return who gave them love and spiritual concern. This sort of community would be a miracle in our day.

The Goodness of Work

One of the significant themes in these stories is the goodness of work. The Patrick boys were all pressed into work of necessity, because of their economic station. However, that work was not pure drudgery. It was an opportunity for marketplace engagement with the surrounding world. It provided a chance for entrepreneurial growth and imagination. In short, the work the Patricks did enhanced their humanity, it did not detract from it, as some so often depict.

All of us worked almost as soon as we were able. The positions we held were not exactly what one would consider real jobs by today’s standards. But, for us, it was work and we did it with a vengeance. … As each of us reached our two-digit birthdays, we became Associate Breadwinners. We had to if we wanted a little money to jingle in our pocket or to spend at the neighborhood movie theater on Saturday. (13)

From shoe shiner to newspaper boy to working in the poultry shop, the Patrick boys progressed through various jobs. These jobs were managed around their studies and their sports. It did not crush their childlike spirits or diminish the goodness of their waking hours.

Unfortunately, so many of these opportunities have been legislated out of existence. For fear of bringing back the oppressive child labor of the early Industrial Revolution, we have largely made it illegal or financially impossible to allow kids to do the sorts of work they are able to meaningfully do. There are many fewer opportunities to be delivery boy or shop assistance because well-meaning laws have prevented the good in attempt to weed out the evil. It has made the path to adulthood much more difficult for children to follow.

One thing is clear, though the author does not state it overtly, and that is the Patrick boy all benefited from the work they did. Not just financially, but also personally.

Conclusion

This is not an academic treatise, but a book that tells stories about poverty, family, faith, and hope through all of the above. The stories are beautifully written, but more importantly, they expose a beauty of experience even amid the struggles of poverty. This book is valuable (certainly much more than its sales numbers likely allowed) because it humanizes poverty, showing that the best forms of poverty alleviation involve personal contact rather than simply writing a check.

Patrick's Corner

By Sean Patrick

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Preaching By The Book - A Review

I was impressed with the first volume in the Hobbs College Library from Oklahoma Baptist University when it was published last year. It’s taken me until this Spring to get to the most recent volume in the series, Preaching by the Book: Developing and Delivering Text-Driven Sermons, by R. Scott Pace. The book deserved to be read sooner and deserves to be read widely.

In general, the Hobbs College Library is intended to provide basic resources for students preparing for ministry or men whose entry into ministry preceded their opportunity to get formal education or training. The books are written by highly qualified authors who have spent years teaching university level students; they balance scholarly acumen with a pastoral heart to create helpful resources for the growth and health of the church.

Pace’s volume is a little over one hundred pages in eight chapters. In Part One, he lays the groundwork for the preaching event, focusing on the nature of Scripture and the importance of properly approaching the text on its own terms. Rather than hunting for a specific text to preach (which often results in sermons that mangle the meaning of the text), Pace urges preachers to survey the text prayerfully in preparation for the study process that comes later.

In Part Two, Pace constructs the framework for the sermon with a chapter on study and interpretation of the text and another of construction of the body of the sermon. Notably, Pace emphasizes that preaching arises out of diligent, joyful study of God’s Word; study is not an onerous duty that must be accomplished because one must preach. This approach to sermon preparation is encouraging. Additionally, the emphasis on using the structure of the passage to drive the construction of the sermon helps keep Scripture at the heart of a given sermon.

In the final section, Part Three, Pace picks up the garnishes to sermons: introductions, illustrations, and invitations. He offers balanced perspectives on both introductions and illustrations, which offer helpful reminders of both the importance of the elements as well as warnings for their potential to overtake the sermon. Pace offers a perspective on invitations consistent with many evangelical Bible belt churches that will work well in that context, avoiding the ditches on that culturally appropriate practice. This chapter will be less helpful for those in other contexts (e.g., many congregations in the Northern half of the US) who would find the practice unduly awkward and disconcerting.

This is a book that puts the cookies down on the bottom shelf. It is concise, clear, and well balanced. The Hobbs Library continues a positive trajectory with this book. I look forward to many further entries into the series of ministry-minded books that are intended to serve the church.

Preaching by the Book should not be the final stop in someone’s preparation for preaching. However, this is the sort of book that would be especially useful in a mentorship program with young men considering vocational or bi-vocational ministry. It would be useful as a text at the undergraduate level in a practical ministry or preaching course. It might even serve as one of several texts in a seminary course. This is the sort of book that is worth reading and sharing with those seeking to improve their skills in the pulpit or determine whether they might be gifted for pulpit ministry.

Preaching by the Book: Developing and Delivering Text-Driven Sermons (Hobbs College Library)

By Dr. R. Scott Pace

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Note: I received a gratis copy of this volume from the publisher with no expectation of a positive review.