JANUARY 2015
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Published by the Seventh-day Adventist Church. Read by clergy of all faiths.
The Sabbath: A day of rest and gladness 06 Sandra Doran 04 Letters What is it about the seventh-day Sabbath that is so arresting, so compelling, that it beds down in your heart 05 Editorial with a power and conviction that cannot be shaken? 29 Resources
The Sabbath: A sanctuary in time 09 Elijah Mvundura 30 The Pastor and Health The author of this article claims that the intimate link between the Sabbath and holiness is what makes the Sabbath the testing truth in the final battle between good and evil.. Ministry® International Editors International Journal for Pastors Chinese-Robert Wong 12501 Old Columbia Pike, Silver Spring, French-Bernard Sauvagnat No “rest” for the “Sabbath” of Colossians MD 20904-6600 U.S.A. Indonesian-Edwin T. Pandjaitan Japanese-Masaki Shoji www.ministrymagazine.org 11 2:16: A structural-syntactical-semantic Korean-Soon Ki Kang study [email protected] Portuguese (South America)-Zinaldo Ron du Preez Editor Santos Derek J. Morris Russian-Michael Kaminsky Spanish (South America)-Marcos Blanco Read how the ceremonial Sabbaths ended with Jesus’ Associate Editor Spanish (Inter-America)-Pablo Perla death on the cross, but the seventh-day Sabbath should Willie E. Hucks II International still be kept holy to the glory of God. Consultants to Editor Advisors John Fowler, Clifford Goldstein, Myrna Tetz Mario Brito, Michael D. Collins, Daniel Devadhas, Carlos Hein, Michael Kaminsky, The Sabbath: A celebration of God’s work Editorial Specialist Janos Kovacs-Biro, Armando Miranda, Sheryl Beck Rudatinya M. Mwangachuchu, Daniel 16 Elizabeth Ostring Opoku-Boateng, Jongimpi Papu, David Finance and Ripley, Hector Sanchez, Branimir Schubert, This essay argues that the fourth commandment Sabbath Technology Manager Houtman Sinaga, Artur Stele, Ivan L. sanctity is not only about a day’s rest but also about total John Feezer IV Williams, Ted N. C. Wilson commitment to God seven days a week. Advertising Subscriptions A pastor among rabbis: Learning Sabbath Melynie Tooley 12 issues: United States US$32.99; Canada [email protected] and overseas US$47.00. To order: send 19 from the religious other name, address, and payment to Ministry® +1 301-787-2790 Erik C. Carter Subscriptions, 12501 Old Columbia Pike, Subscriptions/ Silver Spring, MD 20904-6600 U.S.A. What can we learn from Jews about the Sabbath as a renewals/address www.ministrymagazine.org/subscribe practice? changes DIGITAL DELIVERY [email protected] Print subscribers can sign up for digital deliv- The Sabbath experience +1 301-680-6511 ery at www.ministrymagazine.org/digital +1 301-680-6502 (fax) 23 Joe A. Webb To Writers Cover We welcome unsolicited manuscripts. What is the evidence found in the Scriptures regarding 316 Creative Before submitting, review the writers’ guidelines at www.ministrymagazine.org. Creation and the Sabbath? And if indeed the gift of a Layout Please send manuscripts via email to weekly Sabbath was given in Eden, how did our Creator 316 Creative [email protected]. intend for His creation to experience Sabbath?
Co-hosts Anthony Kent Naming the days of the week: and Derek Morris 25 Overlooked evidence into early Christian www.MinistryinMotion.tv Sabbatarian practice Kim Papaioannou Ministry® has been published www.ministerialassociation.com monthly since 1928 by the Ministerial This article focuses on one aspect: the names of weekdays Association, General Conference of Printer Pacific Press® Pub. Assn., Seventh-day Adventists.® Ministry is a 1350 N. Kings Rd., Nampa, ID 83687 in the New Testament and other early Christian literature peer-reviewed journal. Standard mail postage paid at Nampa, Idaho. and how these names inform. SECRETARY Jerry N. Page (ISSN 0026-5314) Associate Secretaries Member of Associated Church Press. Jonas Arrais, Robert Costa, Adventist®, Seventh-day Adventist®, and Willie E. Hucks II, Anthony Kent, Bible credits Scripture taken from the Holy Bible, New International Version®. Copyright © 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Ministry® are the registered trademarks Publishing House. Scriptures quoted from NKJV are from the New King James Version, copyright © 1979, 1980, 1982, Thomas Nelson, Inc., Publishers. Scripture taken from The New American Derek Morris, Janet Page of the General Conference Corporation of Standard Bible®, copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. Scripture quotations marked NLT are taken from the Holy Bible, New Living Translation, copyright ©1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights reserved. Scriptures quoted from RSV are from the Revised Ministerial Resource Seventh-day Adventists®. Center Coordinator Standard Version of the Bible, copyright © 1946, 1952, 1971 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used by permission. Scripture texts Vol. 87 Number 1 © 2015 quoted from NRSV are from the New Revised Standard Version of the Bible, copyright © 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the U.S.A. Used Cathy Payne by permission. All rights reserved. Scripture quotations marked ESV are from The Holy Bible, English Standard Version®, copyright© 2001 by Crossway Bibles, a publishing ministry of Good News 888-771-0738, +1 301-680-6508 PRINTED IN THE U.S.A. Publishers. Used by permission. All rights reserved. Scriptures quoted from NAB are from The New American Bible, copyright © 1970, by the Confraternity of Christian Doctrine, Washington, D.C., and are used by permission of copyright owner. Scripture quotations marked YLT are taken from The Young’s Literal Translation Bible (Public Domain). Scripture quotations marked HCSB are taken from the Holman Christian Standard Bible ©, Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers. Used by permission. Holman Christian Standard Bible©, Holman CSB©, and HCSB© are federally registered trademarks of Holman Bible Publishers. Scriptures quoted from ICB are from the International Children’s Bible, New Century Version, copyright © 1983, 1986, 1988 by Word Publishing, Dallas, Texas 75039. Used by permission. Scripture quotations marked ASV are taken from the American Standard Version (Public Domain). Scriptures quoted from NEB are from The New English Bible, copyright © The Delegates of the Oxford University Press and the Syndics of the Cambridge University Press 1961, 1970. Reprinted by permission. LETTERS
Life-changing preaching non-Seventh-day Adventists; and refer- Blessing the ences to professionals of other faiths congregation have received your magazine for have been refreshing for me. Iyears. Several years ago I was pleased Thank you also for the editorial: he lead article in the November 2014 that your editors published a couple “Mentor: An Experienced and Trusted Tissue, “Blessing (2 Cor. 13:11–13),” of articles on addiction recovery. I Advisor” (September 2014). In the written by Marguerite Shuster, serves have been engaged in trauma-related Christian community we need more to remind preachers that a benediction, ministry for over 30 years. mentors for everyone but especially by definition, is a blessing upon the Thanks for the July 2014 lead those engaged in ministry and Christian- assembled congregation and not an article, “Life-Changing Preaching: An related care-giving professionals. opportunity to rehash or give a synopsis Interview With Haddon W. Robinson.” —Tom Jackson, Fletcher, North Carolina, United of the sermon. I appreciate the articles by and about States —Lawrence Downing, email
Grand Prize Marcos Blanco Silang, Cavite, Philippines is pleased to announce the First Prize Chigemezi Nnadozie Wogu winners of our fourth Ministerial Möckern-Friedensau, Germany Student Writing Contest. First Prize We thank all of the students worldwide who submitted a Keldie Stegmiller Paroschi manuscript for this contest and wish them much success in Coelho, Sao Paulo, Brazil their pursuit of working in the Lord’s vineyard. Second Prize Jared Nun Barrenechea Huaral, Lima, Peru
Second Prize Ardaine L. Gooden Washington DC, United States
Third Prize Nahomie Barbara Daubé St. Joseph, Trinidad, West Indies
Third Prize Donny Chrissutianto Silang, Cavite, Philippines
Ministry® JANUARY 2015 editorial Willie E. Hucks II
Confessions of a struggling Sabbath keeper
t began during my childhood; some- tempting me to ponder what needs to times manifesting itself late Friday be done soon after the sun sets. Given Iafternoons, and at other times on that my entire adult life has been driven Saturday afternoons. On Fridays my by an ability to perform, where is my The Sabbath is question was “What time does the sun Sabbath? How do I claim the true rest set?” The Sabbath hours interfered that God designed for me from that first not about me. It’s with my TV plans. On Saturday, I asked Sabbath day in Eden? the same question, but for a different about God. reason. I counted down the hours, then Have I been listening to the minutes, before the sun set. It was as myself? if I were waiting for the doors of a prison Through the years, I have preached to be opened so my incarceration would countless sermons and given scores I can take joy in knowing that God has end. This wasn’t so bad during the winter of lectures affirming the biblical and smiled upon my labors—because He is months, because at least I didn’t have to practical validity of the holiness of the the One who was working through me. wait so long after church ended before I seventh day of the week. Those who I must also remind myself that the could turn on the TV and be entertained. have listened have expressed their Sabbath hours provide quality time for My reasoning changed while appreciation for what I’ve said as well me to reconnect with loved ones and matriculating during my university as for the God who has given us such others. During the week I focus on years. Saturday night provided quality a marvelous gift in time. But while I’ve office duties, committee assignments, hours for uninterrupted study. I was on been so busy sharing these truths, have household matters, and a host of other a mission, and I needed every waking I taken the time to listen to myself while concerns. The same applies to my wife hour to invest in fulfilling the dream I speak? Have I allowed the beauty of and children; so as such, we can feel God gave me and the goals I set for Sabbath holiness to benefit me? like four ships passing in the night. The myself. The sooner the sun dropped I must remind myself that the Sabbath day allows us to unplug from below the horizon, the sooner I could do Sabbath is not about me. It’s about God. I the ordinary and reconnect with one what I needed to do in order to succeed. find it easy to fall into the trap of believ- another. Finally, the day arrived when all ing that my sermon constitutes the that hard work paid off. I was a pastor. main activity during the worship experi- My vows for 2015 I found joy in the Sabbath day that I ence. The truth, however, remains that The new year brings with it new knew God wanted me to experience. I my highest and greatest offering during resolve; and with this fresh start I prom- was leading out in the worship experi- the holy hours of the Sabbath centers ise myself and God—ever remembering ence, and we all basked in the light of on communion with God. that the seventh-day Sabbath stands dwelling in His presence. On a regular I must also remind myself that the as a model of salvation based on His basis I witnessed the fruits of my labors, Sabbath day was not designed merely works and not my own—that I will focus as church members and others came for physical rest; that is, an afternoon more on the things of Christ and less to a greater understanding of God, nap or simple relaxation. The Hebrew on the things that so often can appear drawing closer to Him. verb translated Sabbath signifies a ces- to be about me. I will not yield to the I don’t preach on Sabbaths as often sation from labor, an interruption of the tyranny of emails and deadlines that as I once did. My weekdays are now normal flow of activities. The Sabbath, encroach upon God’s sacred hours. filled with editorial responsibilities. then, speaks to my need to rest in God’s Rather, I will embrace the beauty of the Yet even on the Sabbath day, I find performance, not my own. In giving my Sabbath, taking time to celebrate—with the specter of deadlines still looms, best in my labor the previous six days, my family—our Creator and Savior.
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JANUARY 2015 Ministry® Lead Article Sandra Doran
Sandra Doran, EdD, is associate superintendent, Florida Conference of Seventh-day Adventists, Altamonte Springs, Florida, United States.
The Sabbath: A day of rest and gladness
hen I was four years old, thou shalt not do any work, thou, nor thy in the basement. I will never forget the my father worked the son, nor thy daughter, thy manservant, lean years, sharing a hat with my sister night shift at Bostitch nor thy maidservant, nor thy cattle, nor on cold mornings, tearing open our WCompany. Each morning thy stranger that is within thy gates: For Christmas gifts wrapped in newspaper, Dad met his counterpart on the day shift in six days the Lord made heaven and relying on my grandpa to drive us to and handed over the work, providing earth, the sea, and all that in them is, the store. continuity on the assigned projects. and rested the seventh day: wherefore Yet in the midst of all this, a pro- Interestingly enough, the day shift the Lord blessed the sabbath day, and found sense of joy is associated with worker sensed an honest heart in the guy hallowed it” (Exodus 20:8–11). my memories surrounding the seventh- handing him the orders each morning. The more Dad studied those verses, day Sabbath. While my mom, brother, It was not long before Al Lein asked my the more he realized that they called sisters, and I would remain Catholic for dad a simple question: “Would you be for action. One Friday evening as the many years, I anticipated Dad’s return interested in taking Bible studies?” Dad sun began to set, he pulled over to the home from church each Saturday, run- did not hesitate. He had a deep desire side of the road on the way to Bostitch ning to meet him as he walked down to know more. Company, bowed his head, offered a the sidewalk. There were the trips to the simple prayer, and determined that this zoo, walks in the park, big fruit salads, Line upon line would be the last Sabbath he would and the sense of calm and peace. Friday More than half a century later, I can ever work. evenings as we settled in front of the still see Dad rushing to the mailbox, He never went back on his word. television, Dad would pad through the pulling out the white envelope each room, smiling at us as he quietly entered week, settling on the front porch of our My Sabbath keeping dad the den, closed the door, and opened simple clapboard house in Norwich, Dad’s decision was not an easy one. his Bible. The soft glow of light from the Connecticut, and opening his Bible. With three children and one more on other room told me that all was right in Having been raised in difficult circum- the way, he was deeply aware of his my world. stances in Harlem, he had little basis for need to provide for his family. As a Dad kept his Sabbaths with unflinch- understanding religious matters. But devout Catholic, my mother did not fully ing integrity. Whatever the outcome, his sharp intellect, piercing questions, understand his new commitment but I am sure Dad would not have altered and dogged determination kept him was dedicated to their relationship and his course. But God rewarded his faith. studying for two years. Line upon line, respected his right to make individual Within five years, the fledgling business precept upon precept, he compared decisions. had grown to include a dozen workers, verses as I played with my dolls and Initially, Dad found a job operat- and our family moved to a house with an swapped Barbies with my sister, Dale. ing automatic screw machines for a acre of land in the country. By the time I And then one day he found it. company owned by two Jewish was a teenager, 30 employees clocked in “Remember the Sabbath day, to men, knowing that this would keep at Finley Screw Machine Products each keep it holy. Six days shalt thou labor, his Sabbaths protected. When work day, and the business was financially and do all thy work: But the seventh day became sparse, they offered him the stable enough to pay our family’s ever- is the sabbath of the Lord thy God: in it opportunity to start his own business increasing college bills.
Ministry® JANUARY 2015 The Sabbath has now been at the and courage, and colors my life with heartache and loss, and provide the heart of my faith for many decades. richness. child with an assurance that all will be While Dad continued to drive my sisters A number of years ago, I was fortu- well. and me to catechism each week follow- nate enough to come across one of the “Similarly, God gazes in rapture at ing his new revelation, the day came finest books I have ever read,Sabbath by his creation and says, ‘She is so beauti- when we, too, began to ask questions. Dan Allender. Not generally one to read ful.’ We do not know what else God did Ten years after my father’s decision a book more than once, I have savored or didn’t do on the seventh day, but we to keep the Sabbath, he was finally Allender’s work three times, slowly can assume that his gaze did not vary or
The Sabbath. A 24-hour period that anchors me, fills me with grace, reminds me of my heritage, offers fresh insight and courage, and colors my life with richness.
surrounded by a family united in their digesting his phrases as a fine meal, his delight wane as the day progressed. dedication and belief that the fourth stopping to let the juices flow slowly. Instead, his infinite delight grew in commandment is still binding. wonder and joy as he surveyed all he A day of delight created and declared that it was good.”1 The power of an idea Allender asserts that the Sabbath is Allender proposes that what pre- What is it about the seventh-day not so much a break from life as a rich, vents us from immersing ourselves in Sabbath that is so arresting, so com- joyous entering into life. all that the Sabbath has to offer is not pelling, that it beds down in your “God didn’t rest in the sense of merely our rushed lifestyle but, on a heart with a power and conviction taking a nap or chilling out; instead, God deeper level, our fear of truly embracing that cannot be shaken? During my celebrated and delighted in his creation. joy. When surveying his college class, teen years, there was a period of time God entered the joy in his creation and he discovered that his students were when I turned my back on some of set it free to be connected but separate much more comfortable with work. “I the new beliefs I had embraced, but from the artist. don’t know what to do with a day that is there was never a question in my “In many ways, God’s rest on the meant to be full of delight,” one student mind about the Sabbath. I remember seventh day of creation is paralleled responded.2 being invited to parties but telling my by the birthing process and the period Allender’s book outlines the many friends, “When that big red fireball after birth, when the labor is finished levels of Sabbath joy that await those goes down in the sky, I cannot remain yet the bonding begins. The mother and who are brave enough to embrace it. here.” Hurrying home, I would be father gaze endlessly at their child, who Reading his words, I am reminded again greeted by our Sabbath candles burn- is distinct from the parents because she of the deep blessing the day unabash- ing on the mantel, my mother playing is no longer merely in the mind and the edly offers. The choice is mine. Am I to the piano, my father studying his womb of the mother, but external and trivialize the gift of the Sabbath, relaxing Sabbath School lesson, my sisters with separate. She is no longer solely in the on the couch while scanning Facebook, freshly washed hair. The peace in the imagination or deep in the womb; she checking email, and playing a banal air was palpable. is finally released to be held in the arms word game, or am I brave enough to The Sabbath. A 24-hour period that of the parent. This attachment brings face the seventh day with arms out- anchors me, fills me with grace, reminds mother and child into a bond that, if stretched, willing to run headlong into me of my heritage, offers fresh insight secure, will last through thick and thin, all its beauty?
JANUARY 2015 Ministry® Lead Article Sandra Doran
The elementals fallible mechanism—that of meaningless as she grew to trust us, her story came Allender provides four elements of sequences and memory traces—but was out. She was divorced from an abusive the Sabbath that he feels are at the heart absorbed in an act, an act of his whole husband who had a violent temper. But of the seventh-day blessing. I offer them being, which carried feeling and mean- that was not the worst of Maggie’s story: here, with my own commentary: ing in an organic continuity and unity, a Raised by a rigid clergyman, Maggie 1. Sensual glory and beauty. “We are continuity and unity so seamless it could had learned to associate religion with to bask in beauty, to surround our senses not permit any break.”5 hypocrisy, abuse, and cruelty. The fact with color, texture, taste, fragrance, fire, Every time I read this passage I am that she responded to the offer of friend- sound, sweetness, and delight. And if we freshly amazed. Ritual is important. ship from the two of us—pastor and are to do so, each and every day, with Sabbath is important. There is a part wife—was nothing short of a miracle. joy, then how much more are we to do of us that becomes anchored and Even more surprising was her desire to so on the Sabbath, when God stood back grounded and whole in the context attend church. and marveled at his own creation?”3 of symbols and of the actions that we One sunny Sabbath in June, we It would have been easy to stay perform each week. decided to take a ride to the Maine coast inside on that Sabbath afternoon in 3. Communal feasting. “The delight following the church service. Passing northern Massachusetts. The tem- of the Sabbath is not merely a gathering through the vestibule, we found Maggie perature hovered around zero, the frost with good food and friends—there are waiting for her ride. On a whim, we asked coated the window in a thick glaze. But many nights for such gatherings; but her to join us. my aunt had given me a warm hat for there is no one night that is so gloriously Amazed at the offer, she consented. Christmas, and a friend called with the set aside for a taste of wonder that An hour later we pulled up beside a offer of a walk. I bundled up with the ushers us into the eternal party of God.”6 small bluff overlooking a protected cove. anticipation of a child, pulled a woolen As a pastor’s wife, I have experi- Marveling at the sunlit water below, I scarf over my mouth, and opened the enced countless Sabbath meals with knew what I had to do. Clad in shorts door into all of Sabbath’s rich glory. We friends, old and new. Andriy showed up and a top, I ran down to the shore and walked for about an hour, filling our at our church in Orlando by bicycle one submerged myself in the salty cove. lungs with the cold air, taking in the Sabbath. “Is this the Kress Memorial Hesitant at first, Maggie followed. hushed reverence of a forest graced Church,” he asked in a beautifully deep, “I never dreamed I would be with snow. Decades later, that Sabbath thick accent. When we confirmed that swimming with a pastor’s wife on the memory still brings forth delight. he was, indeed, at the right place, he Sabbath!” she announced, finally dip- 2. Ritual. “Sabbath rituals and sym- shouted, “Good! I found you on the ping her scarred body into the blue circle bols are the way we act out the drama of Internet in the Ukraine. I arrived by of ocean. a holy, redeemed day.”4 plane yesterday, rented this bike, and We must have floated there for more In reading Allender’s comments on have been riding for the past two hours than an hour, the salty water making us ritual, I cannot help but be reminded of asking everyone I meet on the street how buoyant and light. I can still feel the peace one of my favorite chapters in another to find you!” We feasted together that of that day, the two of us bobbing in the of my favorite books. Oliver Sacks, in Sabbath with delight, bonded to this cool water, the sun’s rays lighting up our The Man Who Mistook His Wife for a stranger with the joint knowledge that faces, the burdens of a lifetime finally Hat, includes a compelling essay about we worshiped the same God. rolling off Maggie’s back like the rocks we Jimmie, a man with extreme memory 4. Playfulness. “The Sabbath is had sent careening down the bluff. loss, or Korsakov’s syndrome. While our play day—not as a break from the The Sabbath. O day of rest and Jimmie has become frozen in a 30-year routine of work, but as a feast that gladness. Yes, gladness. Don’t forget time warp and cannot remember what celebrates the superabundance of God’s the gladness. The joy, delight, and happened even five minutes ago, he creative love to give glory for no other abundance awaiting those brave becomes amazingly alive in the context reason other than Love himself loves enough to receive this joy, delight, and of ritual: “Fully, intensely, quietly, in the to create and give away glory.”7 One of abundance! quietude of absolute concentration and my favorite memories of Sabbath as a attention, he entered and partook of “play day” centers on a glorious day in a 1 Dan Allender, Sabbath (Nashville, TN: Thomas Nelson Pub., 2009), 28. the Holy Communion. He was wholly sunlit New England cove with an unlikely 2 Ibid., 24, 25. held, absorbed by a feeling. There was friend. My husband met Maggie in the 3 Ibid., 44. no forgetting, no Korsakov’s then, nor psychiatric ward of a hospital. Riddled 4 Ibid., 156. did it seem possible or imaginable by chronic depression, she had asked 5 Oliver Sacks, The Man Who Mistook His Wife for a Hat (New York: Simon and Schuster, 1985), 36. that there should be; for he was no to see a pastor. Her face bore the scars 6 Allender, Sabbath, 78. longer at the mercy of a faulty and of years of suffering. Over the months, 7 Ibid., 82.
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Ministry® JANUARY 2015 Elijah Mvundura
Elijah Mvundura, MA, is a freelance writer residing in Calgary, Alberta, Canada.
The Sabbath: A sanctuary in time
n the Psalms we encounter Israel the work of God’s hands (see Ps. 19:1). in verse 11, the psalmist, by calling at worship, a worship that often Indeed, when we read in Psalm 19 himself God’s servant, personally sub- took place on the Sabbath, “a that “the heavens declare the glory of mits to the sovereignty of the torah. sanctuary in time.”1 This concept, God,” we hear a voice “that mocks the To grasp what this submission I 4 of sanctuary in time rather in a place, beliefs of Egyptians and Babylonians,” entailed, we must recall that the giv- represents a radical restructuring especially their deification of the sun, ing of the law at Sinai was preceded of pagan cosmology. Pagan gods moon, and stars. Not only so, but in by “a double exodus—the patriarchs’ revealed themselves in places and verses 7–11 the psalm consciously exodus from Mesopotamia and the through elements of nature. But the shifts to the torah the judicial-moral great exodus from Egypt.” In both God of Israel is holy, qadosh, which powers that the Egyptians and cases it constituted “a vehement means “separated.” He is separate, Babylonians ascribed to the sun. repudiation of both the Egyptian and independent of all created reality. It is fascinating, too, that in the Mesopotamian versions of cosmic And the locus of His encounter with three angels’ messages of Revelation order.”6 Accordingly, at Sinai, we see humans is in time, on the Sabbath, and 14, these basic principles resurface God creating a social order for the through history. As Abraham Heschel amid the final conflict in earth’s nation of Israel that mirrored the struc- acutely pointed out, “when history history. tural modalities inscribed in creation. began, there was only one holiness in In Genesis 1, God created through a the world, holiness of time.”2 The moral order process of separation and distinction. Indeed, the primacy of time over Although nature declares the glory He separated light from darkness, space as the locus of worship can be of God in majestic ways, nature— heaven from earth, land from water, inferred also from the fact that the whether in heaven or earth—cannot and filled them with distinct species building of the tabernacle (sacred provide moral values or spiritual direc- of plants and animals; created Adam, space) was prefaced with a reminder tion to humans. The amorality of nature and then Eve from a rib separated from to keep the Sabbath holy (Exod. 35:2). is the reason why Psalm 19:7–11 turns Adam. Capping it all, He separated the The Sabbath also prefaces the com- to the torah for moral direction. All the seventh day from other days and made mand to reverence the sanctuary judicial-moral powers and even the the Sabbath holy. (Lev. 19:30; 26:2). This privileging of descriptive terminology employed in The Creation story ends with the time devalues or desacralizes space. the praise of the torah echo the liturgy Sabbath; the Decalogue explicitly refers Elements in nature become matter, of the solar cults, but the “appropriated to the Creation in the fourth com- mere objects, the creation of God. vocabulary has been emptied of its mandment (Exod. 20:11). The Sabbath They cease to be gods or mediums pagan content and has taken on a new therefore is the historical link between of the divine. Desacralized, they are life. It is not YHVH, God of Israel, versus Creation and the Decalogue or the Sinai now able, “in their own special way, the sun god, but His Torah that is the covenant, pointing to God as the origin in a language that is neither percep- focus of the contrast.”5 of both. Indeed, the phrase “Remember tible to the ear nor understandable to In other words, the polemic against the Sabbath day” assumes the Sabbath human beings,”3 to declare the glory paganism is really over God’s law and to have been an established practice of God and proclaim themselves as its sovereignty over the individual. And before Sinai. Then again, the explicit
JANUARY 2015 Ministry® Elijah Mvundura
mention that “in six days the Lord is no difference between the unclean verbal parallel between Revelation made the heavens and the earth, the and the clean; and they shut their 14:7 (‘made heaven and earth, and sea, and all that is in them” (v. 11, NIV) eyes to the keeping of my Sabbaths, sea’) and Exodus 20:11 (‘made heaven directly alludes to and underscores so that I am profaned among them. and earth, the sea’) . . . along with the separations and distinctions that Her officials within are like wolves thematic and structural parallels, God inscribed in creation and that He tearing their prey; they shed blood shows that the later portion of the reenacted at Sinai. and kill people to make unjust gain. first angel constitutes a clear, direct Her prophets whitewash these deeds allusion to the fourth commandment Separation between the . . . by divinations. . . . The people of of Exodus 20:11.”10 And the fourth com- holy and the profane the land practice extortion and commit mandment, in turn, directly alludes The divine intent here was a new robbery; they oppress the poor . . . to creation; to divinely ordained dis- moral order, one established and and mistreat the alien, denying them tinctions that polemicize against the suffused with holiness. That is why in justice’ ” (Ezek. 22:26–29, NIV). all-embracing pagan cosmos, and Leviticus, whose key theme is holiness, Thus, to ignore the Sabbath is, in its confusion of the human and the the separations extend to mundane fact, to refuse to worship God, to reject divine, the material and the spiritual, activities. “ ‘ “Do not mate different Him as the ground of origin and being. the religious and the political. kinds of animals.” ’ ‘ “Do not plant To be sure, “God’s claim to reverence The intimate link between the your field with two different kinds of and worship, above the gods of the Sabbath and holiness is what makes seed.” ’ ‘ “Do not wear clothing woven heathen, is based upon the fact that the Sabbath the testing truth in the of two kinds of material” ’ ” (Lev. He is the Creator, and that to Him all final battle between good and evil, 19:19, NIV). The crux here, as Lucien other beings owe their existence.”8 And Christ and the antichrist. Indeed, since Scubla rightly noted, is “men should “the fourth commandment is the only “the whole world is under the control not unify the things God separated one of all the ten in which are found of the evil one” (1 John 5:19, NIV), to in creating them. For there is a close both the name and the title of the enter into the Sabbath is to move from relationship between the creation of lawgiver.”9 The Sabbath shows God’s one moral universe to its opposite. the world in Genesis and the prohibi- ownership of the earth; thus, to abolish And to refuse to move, to enter the tions in Leviticus and Deuteronomy. it is to usurp divine prerogatives. Sabbath, is to refuse to worship the . . . Divine creation is the process The all-inclusiveness and egalitari- Creator God. That is why the three of going from disorder to order. anism of the Sabbath is demonstrated angels’ messages are set in the context Therefore, prohibitions prohibit the by Isaiah 56. Aliens and eunuchs who of judgment and accompanied by dire return of disorder out of order, mixing hold fast to His covenant and keep the warning of the impending outpouring together the things that God himself Sabbath holy will become, says God, of God’s wrath. And the warning is one divided from each other.”7 full members in the congregation of of mercy—that we may escape “ ‘the Indeed, paganism’s gross immo- Israel, enjoying its full spiritual bless- eternal fire prepared for the devil ralities and grotesque monstrosities ings: “ ‘for my house will be called and his angels’ ” (Matt. 25:41, NIV). stem from its mixing of the sacred a house of prayer for all nations’ ” and the profane, the human and the (v. 7, NIV). If this recalls the Abrahamic 1 Abraham Joshua Heschel, The Sabbath: Its Meaning for Modern divine, the human and the animal, the promise of universal blessing (Gen. Man (New York: Farrar, Straus and Giroux, 1951), 29. 2 Ibid., 9. natural and the supernatural. In short, 12:3), this blessing finds its fulfillment 3 Nahum M. Sarna, On the Book of Psalms: Exploring the Prayers of it was reversing the order of creation. in Revelation 14:6, 7, in the eternal Ancient Israel (New York: Schocken Books, 1993), 80. By mixing what God separated, it re- gospel proclaimed to every nation, 4 Henri Frankfort et al., The Intellectual Adventure of Ancient Man: creates the primeval chaos. And this tribe, language, and people. And in An Essay on Speculative Thought of the Ancient Near East (Chicago, chaos is evinced in the moral sphere. worship, the many become one. Just IL: University of Chicago Press, 1946), 363. Without distinctions between the as the Abrahamic promise was an 5 Ibid., 92. 6 Peter L. Berger, The Sacred Canopy: Elements of a Sociological sacred and the profane, everything is implicit negation of Babel’s totalitar- Theory of Religion (New York: Anchor Books, 1967), 115. pronounced sacred and moral. Iniquity ian bid to achieve a primeval unity 7 Lucien Scubla, “The Bible, ‘Creation,’ and Mimetic Theory,” is presented as piety. Obliterating against God, the first angel’s message Contagion: Journal of Violence, Mimesis, and Culture 12–13 distinctions between the sacred and negates a similar bid by Babylon the (2006): 16. the profane leads to unbridled wicked- Great (v. 8). 8 Ellen G. White, Patriarchs and Prophets (Nampa, ID: Pacific Press Pub. Assn., 1958), 336. ness. “ ‘Her priests do violence to my 9 Ibid., 307. law and profane my holy things; they Three angels’ messages 10 John T. Baldwin, “Revelation 14:7: An Angel’s Worldview,” in do not distinguish between the holy Significantly, the Sabbath is the Creation, Catastrophe and Calvary, ed. John Templeton Baldwin and the common; they teach that there crux of this negation. The “direct (Hagerstown, MD: Review and Herald Pub. Assn., 2000), 19.
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Ministry® JANUARY 2015 Ron du Preez
Ron du Preez, ThD, DMin, is pastor of Stone Tower Church, Portland, Oregon, United States.
No “rest” for the “Sabbath” of Colossians 2:16: A structural-syntactical- semantic study
riting to the believers affirming the ceremonial sabbath view 14; cf. 2:11–15), with profound implica- in Colossae, Paul cau- of Adventism. Where does the weight of tions for ethical living (Col. 3:4–4:6). tioned, “Therefore let biblical evidence lie? The single great message of Colossians no one pass judgment Apparently, while Paul was in may thus be summed up in the declara- W 4 on you in questions of food and drink or prison in Rome, Epaphras visited tion, “Christ is all that matters, and with regard to a festival or a new moon him (Philem. 23), informing him of he lives in all of us” (Col. 3:11, NLT).9 or a sabbath, which are a shadow of the spiritual growth of the Colossian Astutely, Charles Talbert noted that things to come, but the substance is of church (Col. 1:3–8; 2:5) as well as of “it is against the background of this Christ” (Col. 2:16, 17).1 the heretical teachings making inroads salvific narrative that the arguments of Many have concluded that the there (Col. 2:1–23). the Colossian letter unfold.”10 “sabbath” in this passage refers to the This heresy is nowhere identified, seventh day and that this day is no so dozens of theories regarding it have Analyzing the structure longer binding upon Christians.2 More been proposed.5 However, since at of Colossians 2 recently, those promoting the Levitical least 1966, scholars have concluded Colossians 2:16 begins with “there- festivals have similarly claimed that that “it is no longer fitting to discuss fore” (KJV, RSV), indicating that the Colossians 2:16 deals with the weekly a possible influence of ‘Gnosticism’ caution being sounded arises from Sabbath, but that it should be observed upon the Colossian Religion or its what has been outlined earlier;11 and together with the feasts and new refutation.”6 In recent decades, seri- that, as commentators acknowledge, moons. Seventh-day Adventists, how- ous Bible scholars, focusing on the “verses 12 and 13 are central to the ever, have generally maintained that scriptural text, have concluded that appeal of the letter.”12 the context shows that this refers to the the challenge in Colossae had to do Ian Thomson has demonstrated ceremonial sabbaths. In the landmark with “thought patterns with which that these two verses are the peak Handbook of Seventh-day Adventist Paul was very much at home—that is, of a chiasm that extends throughout Theology, Professor Kenneth Strand some form of Jewish spirituality rather most of Colossians 2 (see figure 1 on hinted at a structural approach to the than Gnostic speculation or mystery page 12). “feast, new moon, sabbath” trilogy: cult initiation.”7 By recognizing “that chiasmus “It is also possible that Paul was using The major theological thrust of this pervades Colossians”16 and “by appre- the common literary device of inverted epistle is a correct view of Christ—“the ciating the divisions and development parallelism [i.e., a chiasm], thus mov- visible manifestation of the invis- of these thoughts within this significant ing from annual to monthly and then ible God”8 (Col. 1:15)—a Christology letter, one may follow Paul’s thought back again to annual festivals”3—thus cogently related to salvation (Col. 1:13, with added clarity.”17
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(Col. 2:14, HCSB). In Figure 1: Colossians 2 Chiasm Ellen White’s words, “The ceremonial sys- Introduction: 2:6 “As you have therefore received Christ Jesus the Lord, so walk in Him” tem was made up of A 2:7 “Rooted and built up in Him and established in the faith” symbols pointing to B 2:8 “Beware lest anyone cheat you . . . not according to Christ” Christ. . . . It is this law C 2:9 “In Him dwells . . . the Godhead bodily;” 10a “You are complete in Him” that Christ ‘took . . . out of the way, nailing it to D. 2:10b “Who is the head of all principality and power” His cross.’ Colossians E 2:11 “Circumcised with the circumcision made without hands” 2:14.”32 These “regu- F 2:12 “Buried with Him in baptism, in which you also were raised” lations” that “stood F1 2:13 “Dead in your transgressions . . . He made you alive together with Him”13 opposed to us” allude to Old Testament laws E1 2:14 “Wiped out the handwriting of requirements that was against us” that were “ ‘a witness 1 2:15 “Having disarmed principalities and powers” D against you’ ” (Deut. 1 14 C 2:16 “Let no one pass judgment;” 17 “But the body is Christ’s” 31:26, NKJV),33 which B1 2:18 “Let no one cheat you;” 19a “Not holding fast to the Head” Peter called a “ ‘yoke,’ ” A1 2:19b “Nourished and knit together by joints and ligaments, grows”15 “ ‘which neither our fathers nor we were able to bear’ ” (Acts 15:10, NKJV).34 Interpreting the and (b) to focus attention directly on Fittingly employing a Christological cheirographon tois the ceremonial law25—elements of hermeneutic, Seventh-day Adventists dogmasin which are listed in 2:16.26 As David Believe . . . summarizes, “At the death The above chiastic structure reveals Pao concludes in his 2012 exegetical of Christ the jurisdiction of ceremonial that “the handwriting of requirements” commentary, “Even though a strict law came to an end. His atoning sac- (of v. 14, NKJV) corresponds linguisti- identification with the Mosaic Torah rifice provided forgiveness for all sins. cally to “the circumcision made without cannot be made,” the cheirographon This act ‘wiped out the handwriting hands” (of v. 11).18 Thus, it is preferable “should be understood in relation to of requirements that was against us, to formally translate cheirographon as a the Mosaic law.”27 which was contrary to us. And He has literal “handwriting” or its equivalent;19 Colossians 2:14 has been recently taken it out of the way, having nailed and that structurally and contextually, recognized as “one of the most vivid it to the cross’ (Col. 2:14; cf. Deut. this “written code, with its regulations” descriptions in the New Testament of 31:26).”35 Verse 15 then reveals, as (NIV) echoes the ceremonial regulation what happened when Jesus died.”28 Dermot McDonald notes, “Christ the of circumcision. “He [i.e., Christ] forgave us all our sins, crucified is Lord; and all the hostile This unique term cheirographon is having canceled the written code, with powers of the universe have become immediately qualified bytois dogmasin. its regulations, that was against us subjected to him. In Christ’s cross the Since written by the same author, and that stood opposed to us; he took demonic hosts of evil have met their covering similar issues, and sent to it away, nailing it to the cross” (Col. Conqueror.”36 With this background, recipients of the same region, some 2:13b, 14, NIV). John Heil observed we can now proceed to verse 16, which have concluded that the “dogmasin” in that “the metaphor is convoluted, but begins, “So let no one judge you in food Ephesians 2:15 sheds light on Colossians presumably reflects again the idea or in drink” (NKJV). 2:14,20 thus making “reference to the of Christ’s death as a sin offering.”29 Mosaic Law.”21 Contemporaneously, In brief, by formulating this daring Reflecting upon “judge,” Josephus and Philo likewise used metaphor,30 Paul directly connected “food and drink” dogma for Mosaic Law.22 Several forgiveness through Christ (v. 13b) to Colossians 1:21, 22, 27, and 2:13 scholars concur,23 noting that this is the “written code, with its regulations” give the distinct impression that the supported by most of the Greek church (v. 14), which had required sacrifices for Colossian church was predominantly fathers and “is grammatically without the forgiveness of sins, as well as to the Gentile, though Jews were certainly problems.”24 death of Christ, by which these ritual present37 and apparently formed “a Though he frequently employed requirements were “canceled” (Greek: significant Jewish element within nomos for Old Testament law, Paul exaleipsas, i.e., “abolishing a law”31). the church,”38 for history records that apparently did not use it here, so as By His death, Christ consummated the “Colossae had a significant Jewish (a) to avoid the impression that the ritual system—He “has taken it out population.”39 Based on similarities entire Mosaic Law had been abrogated; of the way by nailing it to the cross” with Galatians,40 several interpreters
Ministry® JANUARY 2015 have concluded that the Colossian passages where the Hebrew term šabbāt was not redundant by listing both “heretics” were Jews or Judaizers,41 (prefaced by a definite article) does heortē (pilgrim feasts) and sabbata though chapter 2:21 suggests that the refer to the weekly Sabbath.52 However, (“rest times”). In short, the pilgrim restrictions proposed went far beyond exegesis indicates otherwise.53 For feast, new moon, ceremonial sabbath the Jewish law.42 David Garland states, example, none of these passages has sequence in Hosea corresponds to that “Newly formed Gentile Christians in the crucial three terms in the singular, of Colossians. Colossae are being badgered about as does Colossians 2:16;54 all have at 3. Chiastic structure of the three their faith by contentious Jews”43 and least four parts (not three as in Col. terms. Moreover, this tripartite phrase were “being called upon to observe 2:16); and, all include a daily sacrifice appears as a chiasm, moving from times and seasons as somehow neces- (not found in Col. 2:16).55 Despite a annual to monthly and then to annual sary for their salvation.”44 scholarly tradition that Colossians seasons (figure 2). Paul’s counsel is strong: “Let no 2:16 is dependent on a pre- one, then, judge you” (YLT). The word sumed calendar sequence, judge (krinetō) contextually means to textual evidence demon- Figure 2 “pass unfavorable judgment upon.”45 strates that Paul was not “festival” 3 annual pilgrimage feasts As the New Living Translation has using any of the above A = paraphrased it: “So don’t let anyone passages here. B “new moon” = monthly celebrations condemn you for . . . not celebrating 2. Intertextual link with A+ “sabbath” = 2 annual rests (& 1 septennial) certain holy days.”46 Hosea 2:11. Hosea 2:11 may Before considering the terms feast, function as an intertextual new moon, sabbath, a comment needs link: “her festival, her new moon, and As in single peak chiasms, the cen- to be made regarding the “food and her sabbath” (YLT). Note these areas of ter (“B”) holds a pivotal place. In short, drink.” While brōsis and posis may des- accord: both Colossians 2 and Hosea 2 “the moon governed the dates for ignate “eating” and “drinking,” they are consist of a three-part grouping; both other religious festivals.”59 This central better rendered contextually with the have the same sequence (first “festival,” position of the new moon, by which nouns “food” and “drink,” as in formal then “new moon,” finally “sabbath”); the other religious occasions were translations (ESV, NAB, NASB, NKJV, both have the key terms stated as calculated, corroborates the conclusion NRSV, etc.).47 Since the “food and drink collective/generic singulars;56 both that the sabbata can refer to solely come in the context of circumcision deal with days per se, and not with any ceremonial sabbaths, since the weekly and the observance of special days,”48 it burnt sacrifices; both lack linguistic Sabbath was never determined by lunar appears “these words doubtless refer to links crucial for identifying “sabbath” computation. the meal and drink offerings presented as the seventh day; and both have a 4. Implications of the definite article by the Israelites.”49 negative context of the misuse of these with sabbata. English versions do not sacred times.57 indicate that “sabbath” derives from The meaning of the Linguistic analysis shows that “fes- two different Greek roots (sabbaton Greek term sabbata tival” (ḥag) in Hosea 2:11 refers to one or and sabbata), as morphological stud- The New English Bible renders more of the pilgrim festivals—Passover/ ies attest. The lexical form sabbaton Colossians 2:16, “Allow no one there- Unleavened Bread, Pentecost, and/ is used about 40 times for the weekly fore to take you to task . . . over the or Tabernacles. Next comes the new Sabbath,60 yet it includes a definite observance of festival, new moon, or moon (ḥōdeš)—pivotal in determining article for only about half of these sabbath.” The word sabbath in the dates for the appointed times.58 Finally, occurrences.61 However, when the form original languages has various mean- the phrase “her sabbath” (šabbattāh) sabbata is used for the Sabbath (i.e., at ings, including the weekly Sabbath and identifies this as Israel’s ceremonial least 18 times),62 the word precedes a the annual ceremonial sabbath, all of sabbath(s), rather than the weekly definite article every single time, except which are identified by linguistic links Sabbath, which is never spoken of in when the immediate context makes it as well as the context.50 Since some New this manner but which the Lord refers linguistically inappropriate (as in Acts Testament texts, including Colossians to as “My Sabbath(s).” 17:2) or completely unnecessary (as 2:16, “can be understood only through Likewise, linguistic investigation of in Matt. 28:1). Significantly, the lexical an accurate understanding of their OT Colossians 2:16 shows that the Greek form sabbata is utilized in Colossians counterparts,” it is vital to take such term heortē is limited to the same 2:16. If the sabbata were here intended matters into account.51 three pilgrim festivals. While neomēnia to identify the weekly Sabbath, there 1. An “annual/monthly/weekly” indicates the new moon observances, would be an attached definite article, triad? At first glance it may appear as sabbata includes the nonpilgrimage or some other direct contextual infor- though the “festival, new moon, sab- “rest times” of the Day of Atonement mation, as seen consistently in the bath” sequence derives from several and apparently Trumpets. Hence, Paul New Testament. This unique usage of
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sabbata points compellingly once again “In the past these things were like a death on the cross;”75 but the seventh- to it being an unmistakable reference to shadow of what was to come.”67 day Sabbath instituted in Eden and annual sabbaths. This is where sōma comes into enshrined in the Ten Commandments play. The lexicon describes sōma (i.e., as an ethical norm for everyone should The “Sabbath” in the literally “body”) in this context, as “the still be kept holy to the glory of God. “shadows” thing itself, the reality.” 68 Hence, the New “So let no one judge you . . . regard- International Version’s rendition: “The 1 Verse 16 is from the RSV, and verse 17 from the NKJV, since together they provide a clear and reliable rendition of the original ing . . . sabbaths, which are a shadow reality, however, is found in Christ.” underlying Greek text. Note: All other direct references to the [Greek: skia] of things to come, but the Ian Smith aptly observes, “Since the seventh-day Sabbath per se are located in the historical parts substance [Greek: sōma] is of Christ” reality has appeared, there is no need of the New Testament (i.e., the Gospels and Acts). However, (Col. 2:16, 17, NKJV). to delight in the shadows that are cast Colossians 2:16 is the only place in the theological part where the actual term sabbath is found. While all Scripture is accepted 69 General scholarly consensus is that by that reality.” Indeed, they “have as inspired by God, it is well recognized that doctrine needs to be skia here is not a literal “shadow,” but become completely meaningless.”70 established on clear theological instruction and not merely on a “foreshadowing,”63 since the word is William Hendriksen notes, “Though narratives, which are often interpreted in diverse ways. 2 For a brief overview of this trend among both Roman Catholic directly linked with tōn mellontōn, that it was not wrong for the Jew, trained and Protestant writers, see chapter 1 of Ron du Preez, Judging is, “things to come.” Paul Deterding from his infancy in the law, for a period the Sabbath: Discovering What Can’t Be Found in Colossians 2:16 (Berrien Springs, MI: Andrews University Press, 2008), 1–16. More extensive endnotes, limited due to space considerations in this article, are available in Judging the Sabbath. 3 Kenneth A. Strand, “The Sabbath,” quoted in Raoul Dederen, ed., Handbook of Seventh-day Adventist Theology, Commentary Reference Series, vol. 12 (Hagerstown, MD: Review and Herald The seventh-day Sabbath instituted Pub. Assn., 2000), 506. 4 Derek Tidball noted in 2011 that Colossians “was probably written from Rome.” In Christ, in Colossae: Sociological Perspectives on in Eden and enshrined in the Ten Colossians (London: Paternoster, 2011), 11. See also Ellen G. White, The Acts of the Apostles (Nampa, ID: Pacific Press Pub. Commandments as an ethical norm Assn., 1911), 471. 5 See James D. G. Dunn, “The Colossian Philosophy: A Confident Jewish Apologia,” Biblica 76, no. 2 (1995): 153. for everyone should still be kept 6 Markus Barth and Helmut Blanke, Colossians: A New Translation With Introduction and Commentary, trans. Astrid B. Beck, Anchor Bible (New York: Doubleday, 1994), 32. holy to the glory of God. 7 Peter H. Davids, Colossians, Philemon, Cornerstone Biblical Commentary (Carol Stream, IL: Tyndale, 2008), 229. 8 H. Dermot McDonald, Commentary on Colossians & Philemon (Waco, TX: Word, 1980), 14. 9 Ibid., 15. See also H. Wayne House, “The Doctrine of Christ in Colossians,” Bibliotheca Sacra 149 (April–June 1992): 180–192. indicates that this expression “is almost of transition to observe some of these 10 Charles H. Talbert, Ephesians and Colossians, Paideia Commentaries on the New Testament (Grand Rapids, MI: Baker, a technical term for the messianic age customs as mere customs, having 2007), 181. and kingdom that arrived with Christ at nothing whatever to do with salvation, 11 See, e.g., Curtis Vaughan, Colossians and Philemon, Bible Study his first advent and that will be consum- it was certainly wrong to ascribe to Commentary (Grand Rapids, MI: Zondervan, 1980), 81; N. T. mated at his return. Hence Jesus could them a value they did not have, and to Wright, The Epistles of Paul to the Colossians and to Philemon: An Introduction and Commentary, Tyndale New Testament 71 call John the Baptist ‘Elijah, who is try to impose them upon the Gentiles.” Commentaries (Grand Rapids, MI: Eerdmans, 1986), 118. going to come’ (ho mellōn erchesthai) However, as Robert Wall notes, “For 12 Bonnie Thurston, Reading Colossians, Ephesians, and even when John—and Jesus—had the Christian to participate in these 2 Thessalonians: A Literary and Theological Commentary (New 64 York: Crossroad, 1995), 44. already arrived (Mt. 11:14).” Jewish celebrations was tantamount to 13 Unless otherwise noted, verses in this chiastic structure are from 72 Francis Beare noted that “things to a denial of Jesus’ messiahship.” the NKJV. This verse is from the New American Standard Bible. come [tōn mellontōn] means, of course, In brief, Seventh-day Adventists 14 Verse 16 from Revised Standard Version; verse 17 from the things which lay in the future when the Believe . . . notes that Paul “made American Standard Version. 15 See Ian H. Thomson, “Chiasmus in the Pauline Letters,” Journal for observances were ordained; not things clear that Christians were under the Study of the New Testament, Supplement Series 111 (1995): which still lie in the future. The things no obligation to keep these yearly 153–156. to come have come with Christ.”65 As rest days, because Christ had nailed 16 John W. Welch, “Chiasmus in the New Testament,” in Chiasmus 73 in Antiquity: Structures, Analyses, Exegesis, ed. John W. Welch Gordon Clark articulated, “The apostle the ceremonial laws to the cross.” (Hildesheim: Gerstenberg Verlag, 1981), 222. Others who have employs esti in the present [i.e., which Intriguingly, several nonsabbatarians identified the use of chiasmus in Colossians include Ralph P. is a shadow] . . . because the apostle concur with this understanding of Martin, Reconciliation: A Study of Paul’s Theology (Grand Rapids, transports himself ideally into the past Colossians 2:14–17.74 These ceremonial MI: Zondervan, 1989), 115; and Ekkehardt Mueller, “Focus on Scripture: The Firstborn (Col. 1:15),” Reflections: A BRI Newsletter, 66 period of ritualism.” The International sabbaths, which were types pointing October 2005, 7. Children’s Bible thus renders verse 17a, to the Messiah, “terminated with His 17 Welch, Chiasmus in Antiquity, 225.
Ministry® JANUARY 2015 18 In fact, “the reference to ‘circumcision’ may indicate circumcision Colossians, Ephesians, and 2 Thessalonians, 4; Clark, Colossians, 88. his Seed were the promises made. He does not say, ‘And to seeds,’ was among the practices being recommended by the false 38 Tidball, In Christ, in Colossae, 27. as of many, but as of one, ‘And to your Seed,’ who is Christ” (NKJV; teachers; these practices clearly included many Jewish elements 39 Ibid., 19. emphasis added). (2:16–23).” McDonald, Commentary on Colossians & Philemon, 40 For example, recognizing several similarities between the teachers 55 For more information, see du Preez, Judging the Sabbath, 55–70. 106. in Colossae and those in Galatia, Michael Bird comments, “In 56 Some allege that the final term, sabbatōn, of the calendric string 19 Based on the use of this term in extrabiblical literature, some have Colossians as in Galatians, freedom from the designs of the in Col. 2:16 is not ambiguous, but that it is a genitive plural and suggested that the cheirographon is “the record of debt” (ESV), or Colossian philosophers and from the Galatian proselytizers is cannot be singular. However, as noted above, meticulous research “a certificate of indebtedness.” See, e.g., James D. G. Dunn, The indebted to dying with Messiah and being baptized into Messiah of the Septuagint, the Modern Greek Bible, extrabiblical works Epistles to the Colossians and to Philemon, The New International (Col 2:12; 3:3; Gal 3:26-27). Colossians and Galatians both refer (such as Zenon, Philo, and Josephus) and deuterocanonical Greek Testament Commentary (Grand Rapids, MI: Eerdmans, to the freedom of the Christian from circumcision and festivals writings clearly shows that the lexical term sabbata was regularly 1996), 164. (Col 2:11-12, 16; Gal 5:2; 6:12-15; 4:10) and refer to deliverance used as a singular Greek word, completely interchangeably with 20 See, e.g., Francis D. Nichol et al., eds., The Seventh-day Adventist from evil powers (Col 1:13-14; Gal 1:4).” Colossians, Philemon: A the normal singular word sabbaton. The only time that sabbata Bible Commentary, vol. 6 (Washington, DC: Review and Herald New Covenant Commentary, New Covenant Commentary Series is rightly understood to be a plural is when directly followed by a Pub. Assn., 1957), 1009, where Ephesians 2:15 is explained: “Law (Eugene, OR: Cascade, 2009), 19. numeral, as in Acts 17:2. Hence, as various scholars have correctly of commandments. This is generally thought of as referring to the 41 See Petr Pokorný, Colossians: A Commentary, trans. Siegfried concluded, the lexical term sabbata (in Col. 2:16), should be ceremonial law.” See also, Nichol, The Seventh-day Adventist Bible S. Schatzmann (Peabody, MA: Hendrickson, 1991), 113, who understood as a generic singular. Since all three terms in Col. 2:16 Commentary, vol. 7, 204. mentions several, including Alford and Peake. are thus seen as generic singulars, this strengthens the connection 21 C. R. Hume, Reading Through Colossians and Ephesians (London: 42 “The precise details of these teachings at Colossae cannot be with the three key terms in Hosea 2:11, which are also generic SCM, 1998), 44. See also Thurston, Reading Colossians, Ephesians, ascertained. . . . Unquestionably they contained Judaizing singulars. and 2 Thessalonians, 45; McDonald, Commentary on Colossians & tendencies. . . . The false teachers at Colossae . . . insisted on an 57 For more information, see du Preez, Judging the Sabbath, Philemon, 102. extremely legalistic ceremonialism, following the Jewish pattern, 135–137. Note: Some have wondered about the meaning of en 22 Walter Bauer, A Greek-English Lexicon of the New Testament and and emphasizing circumcision . . . and observance of festivals. merei in verse 16. Bauer notes that in Col. 2:16 it means “with Other Early Christian Literature, 2nd ed., trans. William F. Arndt and F. . . . Not only is Paul concerned to refute Judaizing legalism, he regard to a festival.” Greek-English Lexicon, 506. Wilbur Gingrich, rev. F. Wilbur Gingrich and Frederick William Danker also must contend with certain pagan elements that sought 58 Furthermore, the new moon is mentioned at the center of the (Chicago, IL: University of Chicago Press, 1979), 201. This usage of to degrade or eclipse the office of Christ.” Nichol, Seventh-day chiasm because it is crucial for determining the timing of the dogma for the Mosaic law also appears in 3 Maccabees 3:1, where Adventist Commentary, vol. 7, 184. pilgrim festivals (mentioned first in this tripartite phrase) as well it talks about a “Jew by birth who later changed his religion and 43 David E. Garland, Colossians/Philemon, NIV Application as the ceremonial sabbaths (mentioned last in this three-part apostatized from the ancestral traditions [dogmatÇn]” (NRSV). Commentary (Grand Rapids, MI: Zondervan, 1998), 27. calendric string). 23 See, e.g., R. McL. Wilson, Colossians and Philemon: A Critical and 44 McDonald, Commentary on Colossians & Philemon, 88. See also, 59 Ronald F. Youngblood, ed., Nelson’s New Illustrated Bible Dictionary Exegetical Commentary, the International Critical Commentary Pokorný, Colossians: A Commentary, 143; T. K. Abbott, A Critical (Nashville, TN: Nelson, 1995), s.v. “Moon.” See also Hobart E. (London: T & T Clark International, 2005), 214; Murray J. Harris, and Exegetical Commentary on the Epistles to the Ephesians and to Freeman, “Festivals,” Wycliffe Bible Encyclopedia, vol. 1, eds. Colossians & Philemon, Exegetical Guide to the Greek New the Colossians, International Critical Commentary, eds. C. A. Briggs, Charles F. Pfeiffer, Howard F. Vos, and John Rea (Chicago, IL: Testament (Grand Rapids, MI: Eerdmans, 1991), 107–109; Curtis S. R. Driver, and A. Plummer, (New York: Charles Scribner’s Sons, Moody, 1975), 601. Vaughan, “Colossians,” in The Expositor’s Bible Commentary, vol. 1897), xlviii; Wright, The Epistles of Paul, 27, 119; Nichol, Seventh- 60 See Matt. 12:2, 5, 8; 24:20; Mark 2:27 [x2], 28; 6:2; 15:42 [i.e., 11, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan, 1978), day Adventist Commentary, vol. 7, 204; John MacArthur Jr., prosabbaton]; 16:1; Luke 6:1, 5, 6, 7, 9; 13:14 [x2], 15, 16; 14:1, 201; House, “The Doctrine of Christ in Colossians,” 189. Colossians & Philemon, MacArthur New Testament Commentary 3, 5; 23:54, 56; John 5:9, 10, 16, 18; 7:22, 23 [x2]; 9:14, 16; 19:31 24 Barth and Blanke, Colossians, 328. (Chicago, IL: Moody, 1992), 118. [x2]; Acts 1:12; 13:27, 42, 44; 15:21; 18:4 (as well as Luke 6:9 in 25 See, e.g., Gordon Haddon Clark, Colossians: Another Commentary 45 Bauer, Greek-English Lexicon, 121. the Nestlé Aland text). on an Inexhaustible Message, Tyndale New Testament 46 Harris concludes, “The Colossians should resolutely resist any 61 See Matt. 12:5, 8; Mark 27 [x2], 28; 15:42; 16:1; Luke 6:5, 7, 9; Commentaries (Phillipsburgh, NJ: Presbyterian and Reformed, effort that certain propagandists . . . might make to restrict their 13:14 [x2], 15, 16; 14:3, 5; 23:56; John 5:18; 9:16; 19:31 [x2]. 1979), 89, 90. freedom by legalistic regulations.” Colossians & Philemon, 104. 62 See Matt. 12:1, 5, 10, 11, 12; 28:1; Mark 1:21; 2:23, 24; 3:2, 4; 26 See Wright, The Epistles of Paul, 25, 26. 47 See Bauer, Greek-English Lexicon, 148, 694; Barth and Blanke, Luke 4:16, 31; 6:2; 13:10; Acts 13:14; 16:13; 17:2 (as well as Luke 27 David W. Pao, Colossians & Philemon, Zondervan Exegetical Colossians, 337; Harris, Colossians & Philemon, 118. 6:9 in the Textus Receptus). Commentary on the New Testament (Grand Rapids, MI: 48 Allan R. Bevere, “Sharing in the Inheritance: Identity and the Moral 63 Bauer, Greek-English Lexicon, 755. Zondervan, 2012), 171. Life in Colossians,” Journal for the Study of the New Testament, 64 Paul E. Deterding, Colossians, Concordia Commentary: A 28 John Woodhouse, Colossians and Philemon: So Walk in Him (Ross- Supplement Series 226 (Sheffield: Sheffield Academic Press, 2003), Theological Exposition of Sacred Scripture (St. Louis, MO: shire, UK: Christian Focus, 2011), 140. 86. Concordia, 2003), 113. 29 John Paul Heil, Colossians: Encouragement to Walk in All Wisdom 49 Nichol, Seventh-day Adventist Bible Commentary, vol. 7, 2050. 65 Francis W. Beare, “The Epistle to the Colossians,” in The Interpreter’s as Holy Ones in Christ, Society of Biblical Literature, no. 4 (Atlanta: 50 For a comprehensive analysis of these 180 appearances of Bible, vol. 11 (Nashville, TN: Abingdon, 1983), 201. See also Society of Biblical Literature, 2010), 119. “sabbath” terms in Scripture, see du Preez, Judging the Sabbath, Bevere Sharing, 141; Vaughan, Colossians and Philemon, 83. 30 Barth and Blanke, referring to the expression “to nail fast to the 20, 21, 39, 155–168. 66 Clark, Colossians, 97. cross,” state, “We can most easily assume with E. Percy (PKE, 91) 51 Skip MacCarty, “Responses to Craig L. Blomberg,” in Perspectives on 67 Similarly, the English Version for the Deaf reads, “In the past, these that Paul invented the image ad hoc.” Colossians, 331. the Sabbath: Four Views, ed. Christopher John Donato (Nashville, things were like a shadow that showed what was coming.” 31 Vaughan, “Colossians,” 201. TN: B&H Publishing, 2011), 371. 68 Bauer, Greek-English Lexicon, 799. 32 Ellen G. White, Patriarchs and Prophets (Hagerstown, MD: Review 52 These are Num. 28:2–29:39; 1 Chron. 23:29–31; 2 Chron. 2:4; 69 Ian K. Smith, Heavenly Perspective: A Study of the Apostle Paul’s and Herald Pub. Assn., 1958), 365. 8:12,13; 31:3; Neh. 10:33; Ezek. 45:13–17; 46:1–15. Response to a Jewish Mystical Movement at Colossae (London: T & 33 This use of God being “against us” or “contrary to us” can be seen 53 Careful scholarship has shown that there is no evidence that T Clark International, 2006), 118. repeatedly in the counsel Moses gave Israel before he died. For Paul ever utilized 1 or 2 Chronicles or the book of Nehemiah 70 McDonald, Commentary on Colossians & Philemon, 89. See also example, Lev. 26:17, 21, 23, 24, 27, 28, 40, 41; Deut. 28:48, 49; in any of his writings. While Paul did paraphrase one passage MacArthur, Colossians & Philemon, 119. 29:27; 31:17, 19, 21, 26. from Ezekiel and allude to two other passages from Ezekiel, 71 William Hendriksen, New Testament Commentary: Exposition of 34 Ellen White affirmed that “Peter here referred to the law of there is no evidence that he ever directly quoted from this book Colossians and Philemon (Grand Rapids, MI: Baker, 1965), 124. ceremonies, which was made null and void by the crucifixion of either. See Robert G. Bratcher, Old Testament Quotations in the 72 Robert W. Wall, Colossians & Philemon, IVP New Testament Christ.” The Acts of the Apostles, 194. New Testament, rev. ed. (London: United Bible Societies, 1961); Commentary Series (Downers Grove, IL: InterVarsity, 1993), 121. 35 Seventh-day Adventists Believe . . . : A Biblical Exposition of Gleason L. Archer and Gregory Chirichigno, Old Testament 73 Seventh-day Adventists Believe . . . , 287. Fundamental Doctrines (Silver Spring, MD: Ministerial Association, Quotations in the New Testament (Chicago: Moody, 1983). 74 See, e.g., David W. Jones, Introduction to Biblical Ethics (Nashville, General Conference of Seventh-day Adventists, 2005), 274. 54 While some may question whether the issue of singulars or TN: B&H Academic, 2013), 165; Robertson McQuilkin, An 36 McDonald, Commentary on Colossians & Philemon, 87. plurals matters, Paul’s own emphasis on number demonstrates Introduction to Biblical Ethics (Wheaton, IL: Tyndale, 1989), 185, 37 See Ralph P. Martin, Ephesians, Colossians, and Philemon, the significance of such, especially when addressing Christological 186; emphasis added. Interpretation (Atlanta: John Knox, 1991), 82; Thurston, Reading concerns. For example, consider Gal. 3:16: “Now to Abraham and 75 Seventh-day Adventists Believe . . . , 285.
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JANUARY 2015 Ministry® Elizabeth Ostring
Elizabeth Ostring, MMin, lives in Auckland, New Zealand.
The Sabbath: A celebration of God’s work
he Sabbath is a celebration of share with the ancients the illusion that seen as a shocking concept: that God both work and rest. Certainly, leisure is the ultimate happiness. works on behalf of humans. the Sabbath celebrates God’s Against this background, the God of But the Sabbath commandment Twork, not human work, and the Hebrews is triumphantly described also recognizes the work of humans. humans are the blessed recipients of as working. The first information the Human work is acknowledged, and a day of rest to commemorate God’s Bible offers about God is that He provision is made that the landowner work. But the question is, Does the worked, and moreover, He worked to and family, with their male and female Sabbath concept contribute to our make a beautiful world for humans servants (employees), and even the understanding and performance of (Gen. 1:1–2:3). Humans, made in the animals used to help humans, have ordinary, everyday, human work? This image of God, were lovingly offered the opportunity for rest. Moreover, all labor essay argues that the fourth command- gift of work (Gen. 1:26–28; 2:15). The for all people was to cease: work could ment Sabbath sanctity is not only Sabbath celebrated God’s own creation not simply be passed on to unknown about a day’s rest but also about total work. Made for blessing and holiness, foreign migrants (Exod. 20:10; Deut. commitment to God seven days a week. the Sabbath hints at a connection 5:14). The Sabbath was for the benefit The seventh-day Sabbath can be kept between God’s work and human lives of all Israelites and also the “strangers holy only by working as God intends the (Gen. 2:2, 3). in their gates.” other six days. Thus, the fourth commandment Commandment offers a threefold rationale for Sabbath’s The ancients endorsement holy rest opportunity: first, the Sabbath The gods of some ancient societies The Ten Commandments endorse commemorates God’s work for human- shunned work. The Mesopotamian the Creation narrative that God works ity; second, its provision is for all living Atrahasis epic of the first and second on behalf of humans. God wrote on creatures; and third, it recognizes the millennia b.c. describes how the gods, stone that the rationale for the fourth dignity of human labor. wearied from work and fighting with commandment was God’s creation of each other over who was to do it, cre- the world and that He decreed that A Hebrew literary ated humans to solve the problem.1 The the seventh day be kept holy and rest- perspective Greek Hesiod, writing in the eighth cen- ful by humans as a memorial of this In the Genesis account of the tury b.c., suggested that gods created creation activity (Exod. 20:8–11). When Sabbath inauguration, the verb “to humans to do their work as punishment Moses reiterated this command in his sanctify” is in the piel form that indi- for stealing fire. They sent their “gift” farewell sermon, he added the work cates intensification and repetition Pandora, who unstopped her jar and let of redeeming Israel from the slavery of action.3 The intensification implies out all the grievous toils and sickness of Egypt (Deut. 5:15) as a rationale for sanctification had an immediate effect, that have plagued humanity since.2 In the Sabbath rest. Thus, both forms and repetition implies that the blessing such religious systems, work was seen of the fourth commandment assert of the Sabbath would be repeated for all as not fit for gods, who were meant to something that ancients who were the posterity. The Sabbath did not come luxuriate in eternal leisure. Humans still contemporary with Israel would have into being purely as a Jewish blessing.4
Ministry® JANUARY 2015 A single Hebrew letter, the waw, that was not understood by the Jewish to complete God’s work and bring generally acts to add something to people of His time. He declared that the world into perfection.8 But the the text and is translated as “and” or the Sabbath was for doing good, that it Sabbath shows that it is God who is similar. Sometimes this simple word was a gift, made for humans, and most working for and with us. Although the contrasts meaning and is translated shockingly, that it connects God and original purpose of the Sabbath was to “but” or similar.5 For most Bible human work. indicate God’s ongoing presence in the translators the waw that occurs in the perfect world He had made, a beautiful fourth commandment between the Immanuel: God with us memorial of God’s creative activity, injunction for humans to work for six The Sabbath is a regular reminder and His desire for human fellowship, days and then remember the Sabbath that God intended to be present with Deuteronomy reminds us that a work has seemed to act as a contrast, and humanity from the very beginning. of God was required not only to create therefore has been translated as “but” The world was not made in six days, humans but also to redeem them from (see Exod. 20:10 in KJV, ESV, NKJV, but in seven (Gen. 2:2). Certainly God’s (sin’s) slavery (Deut. 5:15). RSV). However, it can justifiably be material creative activity occurred in While the creation activity of God is translated as “and” and is presented six days, at the end of which time He presented as virtually effortless—God thus by Jay Green in the Interlinear saw everything He had made and pro- merely speaks to bring the world into Bible.6 The Sabbath contrasts human nounced it “very good” (Gen. 1:31). The existence—the work of redemption work with divine work, but the change heavens and the earth were finished from slavery is presented as physical in waw translation would consequently (Gen. 2:1), but on the seventh day God and demanding: “ ‘ “The Lord your not contrast human work with the finished His work, not the earth and God brought you out from there Sabbath but could indicate God’s inten- the heavens, by making something [Egypt] with a mighty hand and an tion to connect the Sabbath blessing immaterial but vital, a day blessed and outstretched arm” ’ ” (v. 15, NKJV). God intimately with human daily work, just sanctified (vv. 2, 3). The command- has not retreated to leave humanity as He blessed His creation work (Gen. ment notes the day was made holy, to try to clean up the world of sin, 1:22, 28). Work, of course, was God’s and what makes anything holy is the but He wants to be present with His intention for humans even in Eden presence of God. The rest provision of mighty hand and outstretched arm to (Gen. 1:26; 2:15). the commandment allowed the day to redeem. Further, Israel was reminded be one for fellowship between God and to “not forget” (reminiscent of the The perspective of Jesus humans whom He had made without Sabbath command) that it was God One of the principles of His the distraction of daily work. who brought them out of Egypt, and kingdom that Jesus sets forth in the When humans chose to try to man- they were especially warned that, as Sermon on the Mount is, “ ‘Do not age the world by their own work efforts, they flourished in Canaan, they were think I have come to abolish the Law by their own knowledge that they not to attribute to their own power or the Prophets; I have not come to hoped would be as good as God’s but the prosperity they would experience abolish them but to fulfill them’ ”(Matt. soon found was not (Gen. 3:1–7), God (Deut. 8:11–19). 5:17, NIV). Yet, many times during His did not abandon them. He was still Thus, the Deuteronomy Sabbath earthly ministry Jesus seems to have there to work on their behalf and “bring commandment presents beautiful been at odds with the religious leaders them out of the house of slavery.” assurances that God still works on our of His day over keeping the Sabbath. God’s first act for post-Edenic humans behalf. Rather than handing over the His recurrent offense was healing, an was to make them durable clothing world for us to complete for Him, He is activity regarded as work. Although because their own choice of fig leaves present to support us in both our need these healings hinted at creative abil- was inadequate (v. 21). Thus, the text of eternal salvation and our daily work. ity, Jesus defended Himself by simply shows people could not successfully And God reminds us that He, not we, noting it was lawful to do good on clothe themselves nor later redeem will make all things new (Rev. 21:6). the Sabbath (Matt. 12:12). Yet, when themselves from slavery without the The resurrection of Jesus was an Jesus healed the man by the pool of help of God. amazing event that clearly demon- Bethesda, He made a shocking declara- Some have seen erroneously the strated the power of God over death. tion: “ ‘My Father is working still, and I present imperfection in the world to But this triumphant work of God can- am working’ ” (John 5:17, RSV). Jesus mean that God’s creative work is still not be separated from His commitment seems to present God as breaking His unfinished, and humans are called to to work for the entire created order, own Sabbath command! finish it. Human work is said to be a to create and redeem it, and finally to Jesus’ seemingly contentious “continuation of the creative work of remake it. To do so tragically truncates approach to Sabbath keeping suggests God,” that humans “continue God’s our appreciation of the majesty of His that He was trying to teach something work by turning earth into heaven,”7 creative and redemptive work for us. It about the purpose of the Sabbath day and that humans have been designated is not for humans to judge what is the
JANUARY 2015 Ministry® Elizabeth Ostring
most important work of God. He has own. But yoked with Him, we can out our daily work in a manner of bless- chosen the Sabbath as the memorial rejoice in the work He does in and ing. The Sabbath ennobles our concept of all His work in this world, and we with us. God working with us allows of work. While humans are furiously question His choice at our peril. our work to be a blessing. God blessed trying this and that method to save the the original couple (Gen. 1:28). After planet, prolong life, and destroy abuse The yoke of Christ the Flood, God again blessed Noah of all types, God promises that adding Six days of our work have an “and” and his family (Gen. 9:1). When God His Sabbath worship into our think- that connects them to the Sabbath, the called Abram, He promised not only ing of our daily work, as a complete memorial of God who works tirelessly to bless him but, more amazingly, that sanctified day committed to Him, will with and for His people. God made the He would make him a blessing (Gen. enable us to be a blessing. The God of Sabbath not just to provide humans 12:2).9 This would seem a very oner- the Sabbath is God, the Great Worker. with rest but also to assure them that ous, indeed preposterous demand, We are privileged to be included in His He was with them, a sign between Him unless the covert promise of Jesus is plans. “Keeping” the Sabbath means and His people (Ezek. 20:20). Humans remembered: “ ‘Without Me you can do more than having a day of rest, it need physical rest; that is a given. But nothing’ ” (John 15:5, NKJV). Without means factoring God into every aspect Jesus recognized the human need for a Jesus nothing indeed will happen, but of our working lives. deeper rest, expressed in the beautiful yoked with Him the command to be a The Sabbath thus gives us a yard- words: “ ‘Come to Me all you who labor blessing can be fulfilled. stick by which to measure the value of and are heavy laden, and I will give you work done. Evaluation of His own work rest. Take My yoke upon you and learn Sabbath work was a pre-Sabbath activity of God, and from Me, for I am gentle and lowly in The Sabbath is thus a beautiful He pronounced it “very good” (Gen heart, and you will find rest.’ ” Rest celebration of work. While primarily 1:31–2:3). In the light of the Sabbath not just for your bodies but “ ‘for your God’s creative and redemptive work on blessing, all human work can be souls’ ” (Matt. 11:28, 29, NKJV). our behalf is celebrated, the Sabbath assessed. The criterion is simple: Has By taking Christ’s yoke, we recog- also contains a wonderful promise that the work been a blessing, performed nize our inability to achieve on our God’s presence will enable us to carry in the strength and under the yoke of Jesus? If it has, we can look forward to hearing “ ‘ “Well done, good and faithful servant. . . . Enter into the joy of your master” ’ ” (Matt. 25:21, 23, RSV), the eternal Sabbath rest made real by the presence of God.
1 Quoted in Norbert Lohfink, Great Themes From the Old Testament, trans. Ronald Walls (Edinburgh: T&T Clark 1982), 204, 205. 2 Hesiod, “ ‘Theogony’ and ‘Works and Days,’ ” trans. M. L. West (New York: Oxford University Press, 2008), 38, 39. 3 Ethelyn Simon, Irene Resnikoff, and Linda Motzkin, The First Hebrew Primer, 3rd ed. (Berkeley, CA: EKS Publishing, 2005), 255. 4 See an example of the presentation of the opposite view in Lohfink, Great Themes, 216. 5 David J. A. Clines, ed., The Concise Dictionary of Classical Hebrew (Sheffield: Sheffield Phoenix Press, 2009), 95. 6 Jay Patrick Green Sr., ed., The Interlinear Bible: Hebrew-Greek- English, 1986 ed., (Peabody, MA: Hendrickson, 1986; reprint, 2011), 65, 159. 7 Lohfink,Great Themes, 220. 8 Pope John Paul II, “Laborem Exercens,” (1981), section 25. 9 The Hebrew of this passage is a command, not a promise; see Laurence Turner, Genesis (Sheffield: Sheffield Academic Press, 2000), 64; and W. Lee Humphries, The Character of God in the Book of Genesis (Louisville, KY: Westminster John Knox Press, 2001), 83.
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Ministry® JANUARY 2015 Erik C. Carter
Erik C. Carter, DMin, is an instructor at Loma Linda University School of Religion, Loma Linda, California, United States.
A pastor among rabbis: Learning Sabbath from the religious other
any people argue that sentiment the church has harbored Examining Shabbat as a the Sabbath is univer- throughout its history. Fortunately, this practice sally applicable and not thinking is now slowly being undone Numerous voices within the primarily Jewish because through the work of post-Shoah theo- Seventh-day Adventist Church have M 1 4 5 of its genesis in the Creation account. logians, denominational statements, urged the denomination to consider While this is certainly true and argued and genuine dialogue.6 what can be learned from the Jews even by noted Jewish scholars,2 it is about the Sabbath. Jacques Doukhan crucial to remember that the Sabbath is Christians and the and Richard Davidson are two promi- embedded in the exodus of Israel from Sabbath nent figures who have done notable Egypt (Deut. 5:12–15) and the covenant One result of rethinking work along these lines.9 Both draw with God. “The point of such apparent Christianity’s relationship to Judaism from the Hebrew Bible, Jewish texts, hair-splitting,” writes Michael Lodahl, has been a renaissance among Roman and liturgical resources, as well as their “is to assert that in the Jewish notion Catholics and Protestants who see own Shabbat encounters, to highlight of Sabbath, even when its observance Judaism as a rich resource for Christian how symbols, food, music, and ritual somehow recalls creation, that recollec- practice, including the Sabbath. Walter portray the potential beauty, joy, and tion itself is founded in God’s covenant Brueggemann’s recent book on the hope contained in a Jewish Shabbat with the Jewish people.”3 In other words, Sabbath is a prime example of how, experience.10 Although Sigve Tonstad if it were not for God’s covenant people, despite the numerous texts that have argues that the “portfolio of meaning” Israel, who also wrote and preserved the rolled off Christian presses in recent inherent in the Sabbath “inevitably Scriptures, the world would not even years, the topic of the Sabbath proves lead[s] beyond the Jewish perspective” be aware of the Sabbath, the day God to be seemingly inexhaustible.7 This for the believer in Jesus, he asserts how blessed and sanctified, “because in it swelling interest in the Sabbath and our Jewish mentors point Christians in He rested from all His work which God its Jewish roots among Christians is the right direction.11 had created and made” (Gen. 2:3, NASB). laudable insofar as it does not result in These three biblical scholars have Christians who observe the the replacement theology of days gone advanced our understanding of the Sabbath, therefore, must acknowledge by. This also raises complex questions Sabbath’s Jewish roots. Yet, still much they do so as a sign of solidarity and pleading for a practical theological more needs to be done. What is lacking celebration of Israel’s covenant elec- reflection, such as the following posed is a substantial investigation of the tion, still sustained by the faithful God by Claire Wolfteich: “Where might Jews Sabbath as an embodied practice. It of the Exodus. For this reason, Sabbath and Christians meet in a shared appre- is not a detached object devoid of a observance also serves as a witness to ciation for the gift of the Sabbath, while context; it is experientially known. Christianity’s origin in Jewish faith and avoiding supersessionism or misap- What is needed is the incorporation of practice. This is a timely testimony propriations of Jewish understandings empirical research into our theologi- for today considering the anti-Jewish of Shabbat?”8 cal reflection. How do religious Jews
JANUARY 2015 Ministry® Erik C. Carter
actually practice Shabbat? Failure to percent say they do not identify with about what I have been learning from ground any Christian application of any Jewish movement.17 the rabbis, I heard many stories from Jewish Shabbat practices in the reality This statistical snapshot demon- people who had been raised shomer of contemporary lived Judaism not strates that it would be a misconception Shabbat but found such practices too only results in anecdotalism but could to think of Judaism as if it were one restrictive. easily lead to the gross caricaturization entity and that all Jews believe and Interestingly, according to my of Jews that Christianity desperately practice their beliefs in the same way. interviews, both Hasidic and Orthodox tries to overcome. It follows that if there is indeed a spec- rabbis who follow Shabbat laws To address this void, I conducted trum within Judaism, there also exists a experienced these laws as peaceful, in-depth qualitative interviews with diverse range of Shabbat practices and joyful, and a delight. One of the most Jewish rabbis in an attempt to mine experiences among rabbis as well. This poignant moments while conducting the depths of their Shabbat experience. theme was perhaps one of the greatest field research was the time I spent with I have also spent the past several years revelations for me as I conducted my a Modern Orthodox rabbi. He spoke as a participant-observer at Shabbat research. As Christians considering eloquently about the implications of services in Southern California, the what can be learned from the Jews what it means not to drive on Shabbat, northeastern part of the United States, about the Sabbath, it is critical that the namely a community of people who and Israel. The remainder of this article history and diversity of Judaism—past all live within walking distance of each is based on my research as a practical and present, historical and lived—be other. Shabbat meant freedom for him theologian.12 I will highlight two inter- examined on its own terms. Although and his family—the freedom to be in related themes that surfaced from the the interview data revealed a basic open and comfortable relationships data and then draw implications for shared structure to how these rabbis with people who share similar values Christian praxis.13 practiced Shabbat, there were vast and commitment to a distinct way variations between Orthodox rabbis, of life, not only on Shabbat but also Shabbat and the Conservative rabbis, and rabbis from throughout the week.20 In the words of spectrum of Judaism the Reform, Reconstructionist, or this rabbi, “The restriction on electricity The story of Jews in the United Renewal movements. This included and technology and being connected, States is often untold among Christians. one’s preparation, the role of commu- as well as living proximate to each Were the pages of history allowed nity, the location of celebration, and the other, I think, are two of the things to speak, writes Jonathan Sarna, we function of ritual, to name just a few. that help shape our culture.” What may would not hear a “stereotypical tale of be considered restrictive for some is a linear descent” but a tale of a people Jewish law and Shabbat beautiful way of living for others. And struggling to be Americans and Jews. practices if Shabbat at its heart is relational, an We would also learn of a people who Another significant theme surfaced observant community is illustrative of shaped events, “establishing and when probing deeper and asking the how that can appear. maintaining communities, responding question as to what accounts for the Those rabbis who do not strictly to challenges, working for change.”14 diversity of practice among these rabbis. adhere to the 39 melachot experi- One significant change incurred by the The role of Jewish law (halakhah), mented with the aspects they viewed presence of Jews was to extend the more specifically the 39 general cat- as spiritually beneficial. Thus, the boundaries of American religious lib- egories of forbidden labor on Shabbat Reconstructionist rabbi I interviewed erty “so that they (and other minorities) (melachot), is one of the major dividing did not have a problem with his might be included as equals.”15 Today, lines among the Jewish movements.18 children participating in competitive an estimated 6.8 million Jewish adults These rabbinic prohibitions serve as sports on Shabbat (whereas the Modern and children live in the United States, religious guidelines for how observant Orthodox rabbi did), but he did not 50 percent of whom live primarily in Jews (shomer Shabbat) are to honor want them to drive to the tournament. urban areas either along the East Coast Shabbat. Such prohibitions include not The solution came when his children or in California.16 The 4.2 million adults driving, shopping, cooking, mowing the took responsibility for their own who self-identify as Jewish, when asked lawn, writing, using electricity, carrying Shabbat practices, deciding not to drive about their religion, are spread across items in public space (unless there is to the game. He explained that “they a diverse range of denominations, an Eruv19), or moving certain objects in walked from the motel to the playing or movements, within Judaism: 35 a private domain (muktzah). They are field, whereas the other kids stayed at percent belong to the Reform move- also the source of consternation, which people’s homes and then drove there.” ment; 18 percent, to the Conservative; is aptly illustrated by an experience I The rabbi’s commitment not to drive 10 percent, to the Orthodox; 6 had sharing a rabbi’s “pulpit” in New on Shabbat is admirable, considering percent, to other movements (e.g., York City. While fielding questions from the majority of his Reconstructionist Reconstructionist or Renewal); and 31 a largely secular Jewish congregation colleagues are not observant. This
Ministry® JANUARY 2015 puts him and his family at odds with observe it.” So, how do you define and members of their congregation, who apply it? He continued, “The rabbis promptly get in their cars to drive home say that the laws of the Sabbath are after the service. Needless to say, with- like mountains hanging by a thread. Sabbath observance out sharing the practice in a supportive The thread is the biblical prescription, community, this rabbi described his but the mountain is a very robust, you also serves as family’s Shabbat experience as “sad” know, corpus of laws of how to observe and “lonely,” “because it was not part the Sabbath.” a witness to of the practice of the [other] members This forced me to pause and con- of the community.” sider where I, as an Adventist, derive Christianity’s origin my Sabbath parameters. Is it really in Jewish faith Implications for from scripture, or are other sources Christian praxis at play? Perhaps more importantly, and practice. Returning to Wolfteich’s penetrat- once we identify those sources, what ing question mentioned previously: is our relationship to them? According How can Christians learn from the Jews to Nicholas de Lange, “Halakhah is not about the Sabbath without falling prey the only issue dividing Jews today; . . . to misappropriation and/or superses- it is the theology that underpins it that Jerusalem—the holiest place on earth sionism? Based on my research, I really divides Orthodox Judaism from in Judaism—has been one of the great- propose two recommendations. The the progressive movements and the est examples of this. I saw Orthodox first would be to cultivate sensitivity to secularists.”21 For Adventists, certainly Jews davening, or praying, with tears the range of beliefs and practices within the experience and writings of Ellen G. streaming down their faces alongside living Judaism, tending to Shabbat White play a role in our interpretation. equally emotional young secular Jews on their own terms and in their own However, we must remember to contex- serving in the military who locked language. This can be done in part by tualize her life’s work as a person who arms as they danced with machine reading texts authored by Jews about lived during the Victorian era, which had guns strapped to their backs. Both are Judaism and Shabbat. Meaningful a Puritan heritage of observing Sunday expressions of Sabbath joy and speak to dialogue with Jews across the spectrum as the Sabbath.22 I suspect that for how varied practices encompass a great is especially important, for language is early Adventists, seventh-day Sabbath breadth of meaning. Consequently, it the primary means of transmitting and observance was commensurate with could be helpful to embrace a broader discovering truth. Finally, and perhaps a Sunday Sabbatarians’ observance, approach to Sabbath observance and most importantly, is gaining exposure just on a different day. It was the shift encourage a variety of expressions, to Shabbat services in the home and of the day that set Adventist pioneers not mistaking Sabbath uniformity for the shul, or synagogue. apart from other churches and their denominational unity or fearing that The second recommendation for understanding of the significance of the diversity will lead to division. revised Christian praxis of the Sabbath seventh-day Sabbath—not necessarily is based on a reflection of the sources their practices on that day.23 Conclusion that govern Sabbath observance. On Much more nuance exists I am reminded of a statement made numerous occasions, when learning when it comes to how seventh-day by the late Walter Wink: “The ultimate that I was a Christian who observes Sabbatarians actually practice the religious question today should no the Sabbath, I was questioned as to Sabbath than we may wish to admit.24 longer be the Reformation’s question, my sources for how to observe it. All It is interesting that over the millennia, ‘How can I find a gracious God?’ but the rabbis I interviewed indicated that Judaism has held together despite rather, ‘How can we find God in our the prohibitive laws for working on a variety of interpretations of how enemies?’ ”25 If this is true, where do Shabbat, and Shabbat observance in to observe the Sabbath. There are we begin? For the Christian, particularly general, are primarily derived not from certainly debates as to who is right; yet the Seventh-day Adventist, we must not the Bible but rather from the Oral Torah. through it all, the Sabbath, in its myriad ignore our connection to Judaism. As One Orthodox rabbi stated that outside ways of observance and celebration, Michael Barnes argues, “The retrieval of the introduction of the Sabbath in has kept Judaism Jewish. Without any of Christianity’s roots in its relationship Genesis, the two sets of command- prompting, every rabbi I interviewed with the people of the Covenant forms ments, and several other independent quoted Zionist thinker Ahad Ha’am: the matrix or creative heart of a new mentions of the Sabbath, “you’ll not “More than the Jews have kept the way of relating to people from other have any idea how to observe the Sabbath, the Sabbath has kept the faith traditions.”26 Sabbath because the Hebrew Bible Jews.” Celebrating Shabbat during the Hence, if the church cannot resolve says precious little about how people festival of Purim at the Western Wall in its relationship with Judaism, what can
JANUARY 2015 Ministry® Erik C. Carter
be done for the future of Christianity, 6 A couple of good introductory texts include Mary C. Boys, ed., (London: SCM, 2006), 122. More specifically, as a study that Seeing Judaism Anew: Christianity’s Sacred Obligation (Lanham: draws from a phenomenological research methodology, attention which is quickly being pushed to the Rowman and Littlefield, 2005); Tikva Frymer-Kensky et al., to particularity is key. In other words, it is idiographic: “It wants margins of Western society? I would Christianity in Jewish Terms (Boulder, CO: Westview, 2000). to know in detail what the experience for this person is like, what argue that given our current pluralistic Summarizing these developments within Adventism, Stefan sense this particular person is making of what is happening to and fragmented world, to make Jewish- Höeschele writes, “The last decade [2000–2010] has seen a them.” Jonathan A. Smith, Paul Flowers, and Michael Larkin, number of publications that stress the continuity of the Jewish Interpretive Phenomenological Analysis: Theory, Method, and Christian dialogue and reconciliation a and Adventist faiths . . . and that counteract the theory that Research (London: SAGE, 2013), 3 (emphasis theirs). For a priority is an important aspect to what Israel has been rejected by God in the Christian dispensation.” fuller treatment, see my forthcoming dissertation, Erik C. Carter, makes present truth present. Moreover, Stefan Höeschele, “The Emerging Adventist Theology of Religions “American Pulpit Rabbis’ Shabbat Practices in Practical Theological “when grace and law come together,” Discourse: Participants, Positions, Particularities,” in A Man of Perspective” (PhD diss., Claremont School of Theology). Passionate Reflection: Festschrift in Honour of Jerald Whitehouse, 14 Jonathan D. Sarna, American Judaism: A History (New Haven: Yale muses Doukhan, such reconciliation ed. Bruce Bauer, Andrews University Mission Studies, vol. 8 (Berrien University, 2004), xiv, xx. could even be a “sign of the end.”27 In this Springs, MI: Department of World Mission, Andrews University, 15 Ibid., xv. respect, the Sabbath as an embodied 2011), 364. Another rich resource is a journal Doukhan edited 16 Elizabeth Tighe et al., “American Jewish Population Estimates: for sixteen years: Shabbat Shalom: A Journal of Jewish-Christian 2012,” Steinhardt Social Research Institute, Brandeis University practice offers a rich starting point. Reconciliation. (September 2013), 1. 7 Walter Brueggemann, Sabbath as Resistance: Saying No to the 17 “A Portrait of Jewish Americans: Findings From a Pew Research 1 Jacques B. Doukhan cautions that when Seventh-day Adventists Culture of Now (Louisville, KY: Westminster John Knox, 2014). Center Survey of U.S. Jews,” Pew Research Center (October 2013), overemphasize how the Sabbath came from God at the event See also Dorothy C. Bass, “Keeping the Sabbath,” in Practicing 10. of creation, to the exclusion of the Sinai account, “it may in fact Our Faith, ed. Dorothy C. Bass (San Francisco, CA: Jossey-Bass 18 Dana Evan Kaplan, Contemporary American Judaism: disguise the old anti-Semitic prejudice: they do not want to have Publishers, 1997), 75–89; Marva J. Dawn, Keeping the Sabbath Transformation and Renewal (New York: Columbia University, anything to do with the Jews, precisely the motivation which led Wholly: Ceasing, Resting, Embracing, Feasting (Grand Rapids, MI: 2009), 69. the early Christians to reject the Sabbath.” Jacques B. Doukhan, Eerdmans, 1989); Wayne Muller, Sabbath: Finding Rest, Renewal, 19 An Eruv is an enclosure created by demarcating eligible public “What Can Adventism Learn From the Jews about the Sabbath?” and Delight in Our Busy Lives (New York: Bantam, 2000); Norman domain to extend private domain because certain items can be Spectrum 39, no. 1 (Winter 2011): 15–20. Wirzba, Living the Sabbath: Discovering the Rhythms of Rest and carried in private, but not in public. From Jewish Virtual Library, 2 For example, commenting on Gen. 2:2, 3, Umberto Cassuto Delight (Grand Rapids, MI: Brazos, 2006). s.v. “Shabbat: Eruv,” www.jewishvirtuallibrary.org/jsource writes: “Scripture wishes to emphasize that the sanctity of 8 Claire E. Wolfteich, “Re-claiming Sabbath as Transforming Practice: /Judaism/eruv.html. the Sabbath is older than Israel, and rests upon all mankind,” Critical Reflections in Light of Jewish-Christian Dialogue,” in 20 On this point, Roy Branson’s observation coincides with the in A Commentary on the Book of Genesis, Part I: From Adam Religion, Diversity, and Conflict, ed. Edward Foley (Berlin: LIT experience of this particular rabbi: “Orthodox’s discussion of the to Noah, trans. Israel Abrahams (Jerusalem: Magnes Press, Verlag, 2010), 248. Sabbath emphasizes how conformity to the law brings man’s Hebrew University, 1972), 64. See also Martin Buber, Moses: The 9 Among their many writings, see Jacques B. Doukhan, Israel and actions into line with the will of the Creator. But conformity to Revelation and the Covenant (New York: Humanity, 2011); Franz the Church: Two Voices for the Same God (Peabody: Hendrickson, God’s will does not result in dreariness. On the contrary, for the Rosenzweig, The Star of Redemption (Notre Dame: University of 2002); Richard M. Davidson, Love Song for the Sabbath Orthodox, as for all Jews, the Sabbath brings a sense of freedom Notre Dame, 1985). (Hagerstown, MD: Review and Herald, 1988); and “Sabbath, and joyfulness.” Roy Branson, “The Sabbath in Modern Jewish 3 Michael Lodahl, “Sabbath Observance as a Theological Issue in Spirituality and Mission: Torah’s Seven Dimensions of Sabbath Theology,” in The Sabbath in Scripture and History, ed. Kenneth A. Jewish-Christian Conversation,” in The Sabbath in Jewish and Rest,” in Encountering God in Life and Mission: A Festschrift Strand (Washington, DC: Review and Herald, 1982), 269. Christian Traditions, eds. Tamara C. Eskenazi, Daniel J. Harrington, Honoring Jon Dybdahl, ed. Rudi Maier (Berrien Springs, MI: 21 Nicholas de Lange, An Introduction to Judaism (Cambridge: and William H. Shea (New York: Crossroad, 1991), 264. Department of World Mission, Andrews University, 2010), 3–19. Cambridge University, 2000), 221. 4 For a few examples, see Johann Baptist Metz, “Christians and 10 Although Shabbat and Sabbath are the same word—the former 22 Terrie Dopp Aamodt, Gary Land, and Ronald L. Numbers, eds., Jews After Auschwitz: Being a Meditation Also on the End of is transliterated from the Hebrew and the latter is English—in Ellen Harmon White: American Prophet (New York: Oxford Bourgeois Religion,” in A Holocaust Reader: Responses to the this article I cite them with a specific intention in mind. When I University, 2014). Nazi Extermination, ed. Michael L. Morgan (New York: Oxford use Shabbat, I am generally referring to the Jewish expression, 23 For an exposition of this development of Christian Sabbath University, 2001), 238–250; Clark M. Williamson, A Guest in the and when I use Sabbath, I am generally referring to the Christian observance, see Erik C. Carter, “Sabbatarianism,” in Encyclopedia House of Israel: Post-Holocaust Church Theology (Louisville, KY: expression. of Christian Education, eds. George Thomas Kurian and Mark A. Westminster John Knox, 1993). For an Adventist contribution, 11 Sigve K. Tonstad, The Lost Meaning of the Seventh Day (Berrien Lamport (Lanham: Rowman and Littlefield, 2015). see Jacques B. Doukhan, ed., Thinking in the Shadow of Hell: Springs, MI: Andrews University, 2009), 511. 24 See May-Ellen Marian Colón, “Sabbath-Keeping Practices and The Impact of the Holocaust on Theology and Jewish-Christian 12 Empirical research is one of the hallmarks of the academic field Factors Related to These Practices Among Seventh-day Adventists Relations (Berrien Springs, MI: Andrews University, 2002). of practical theology. But what exactly is “practical theology”? in 51 Countries” (PhD diss., Andrews University, 2003). Her 5 Vatican II was the watershed that set the standard not only for Here, I follow Richard Osmer’s definition: practical theology is dissertation has been edited for accessibility and published for a Roman Catholicism but also for statements issued thereafter by “that branch of Christian theology that seeks to construct action- popular audience under the title From Sundown to Sundown: How denominations across Protestantism. See Pope Paul VI, “Nostra guiding theories of Christian praxis in particular social contexts.” to Keep the Sabbath and Enjoy It! (Nampa, ID: Pacific Press Pub. Aetate: Declaration on the Relation of the Church to Non-Christian Moreover, “it focuses on the ‘how to’ within Christian ministry, Assn., 2008). Religions,” October 28, 1965 (Holy See, 1965), www.vatican but is guided by an informed theory of ‘why to’—why we ought 25 Walter Wink, Engaging the Powers: Discernment and Resistance in .va/archive/hist_councils/ii_vatican_council/documents to practice the Christian way of life in certain ways in light of an a World of Domination (Minneapolis, MN: Fortress, 1992), 263. /vat-ii_decl_19651028_nostra-aetate_en.html; Austin interpretation of a particular social context and the normative 26 Michael Barnes S. J., Interreligious Learning: Dialogue, Spirituality Flannery, ed., Vatican Council II: The Conciliar and Post Conciliar claims of the Christian community,” in Richard Robert Osmer, The and the Christian Imagination (Cambridge: Cambridge University, Documents (Wilmington, DE: Scholarly Resources, Inc., 1975). Teaching Ministry of Congregations (Louisville, KY: Westminster 2012), 50. For the historical and theological reasons as to why and how the John Knox, 2005), xiv. For an example of Sabbath empirical 27 On this point, Doukhan writes, “The dream of reconciliation, when Roman Catholic Church radically reversed its adversarial position research on pastors, see Erik C. Carter, “The Practice and Experience grace and law come together, I believe would be a sign of the end. to the Jews, consider John Connelly, From Enemy to Brother: of the Sabbath Among Seventh-day Adventist Pastors,” Pastoral . . . In a way, without knowing it, Seventh-day Adventist people The Revolution in Catholic Teaching on the Jews, 1933–1965 Psychology 62, no. 1 (February 2013): 13–26. are working toward reconciliation without necessarily knowing or (Cambridge: Harvard University, 2012). For the Seventh-day 13 It is important to note that my findings, which are based on six wanting it. It happens that in [the Seventh-day Adventist] context, Adventist Church’s involvement, see Adventist-Jewish Friendship interviews, are not intended to be generalized to represent all you have grace and law, Old and New Testaments together, and Conference, “Consensus Statement,” Shabbat Shalom 52, no. 3 Jewish rabbis. Despite relatively small sample sizes, in qualitative that promotes and allows reconciliation.” Quoted from “Building (2005): 24, 25; Biblical Research Institute Committee, General research this is not viewed as a methodological flaw nor does Bridges,” Office of Research and Creative Scholarship, Andrews Conference of Seventh-day Adventists, “Official Statement on it prohibit transferability of meaning as findings “resonate with University (2011), accessed June 25, 2014, www.andrews.edu the Jewish-Adventist Connection,” Reflections: Biblical Research the experiences of the participants or others.” John Swinton /services/research/research_highlights/research_brochure/2011 Institute Newsletter 3 (July 2003): 2. and Harriet Mowat, Practical Theology and Qualitative Research _brochure/building_bridges/index.html.
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Ministry® JANUARY 2015 Joe A. Webb
Joe A. Webb, DMin, is senior pastor of the Caboolture Seventh- day Adventist Church, Caboolture, Queensland, Australia.
The Sabbath experience
arly in my ministry, while plan, the first full day of life for Adam Sabbath and His blessing of the Sabbath confidently conducting a and Eve was a day of restful fellowship took place at the time when He made the Bible study to prove that with their Creator and each other. It Sabbath, that is, as the text says, when Ethe Sabbath originated at makes sense that when God set aside a God created the heavens and the earth. Creation, I faced challenges that I had special day by resting upon it, blessing not previously encountered. The per- it, and setting it apart for a holy use, Rest and fellowship in son I was studying with, having given He did so for the benefit of His created Jesus’ day thought to this topic, presented the children and their descendants. Thus, In Mark 2:27, Jesus said, “ ‘The following argument about what Genesis keeping the Sabbath holy necessitates Sabbath was made for man, not man 2:2, 3 reveals about Sabbath origins. a connection with the Holy One and for the Sabbath.’ ” (NIV) In response to First, he admitted that God rested constitutes a regular reminder of God’s the Pharisees’ accusations of Sabbath on the seventh day, but then proposed desire to fellowship with us. breaking, Jesus did not enter into argu- that there is no command in the Creation ments regarding Jewish Sabbath laws. account for anyone else (Adam and Eve) Rest and fellowship at Rather, He sought to impress them that to rest. Yes, he said, God blessed the Sinai the Sabbath was made to be a blessing to seventh day, but nothing in the Creation Probably the most compelling humankind in the sense that the Sabbath account specified that each subsequent passage where God refers to Creation was a weekly opportunity to focus on rest seventh day was also blessed or sancti- Sabbath is Exodus 20:8–11. The and relationship and not on the numer- fied. Add to this, he argued, the words Sabbath commandment is the longest ous laws instituted to dictate acceptable Sabbath, law, or commandment do not commandment; the only one that or unacceptable Sabbath practices. appear in Genesis 2:2, 3. When I said begins with the word Remember; and a Instead, Jesus was referring back to that the idea of keeping the Sabbath clear reference to the Genesis Creation the original creation itself. Man could was implied, if not specifically stated, account, the latter part being an almost not have been created for the Sabbath he answered that silence is not a valid or direct quote from Genesis 2:3. The only because, when humankind was created, acceptable exegetical principle. difference is that in Genesis 2:3 God the Sabbath was still some hours away. What is the evidence found in the blessed the seventh day and made it On the other hand, the Sabbath could Scriptures regarding creation and the holy, while in Exodus 20:11 God blessed be created for humankind because, Sabbath? And if indeed the gift of a the Sabbath day and made it holy. when God created the Sabbath on the weekly Sabbath was given in Eden, how This connection between the Sabbath seventh day, people were already there did our Creator intend for His creation and creation is supported in that the and could enjoy the blessings of this to experience Sabbath? Hebrew word translated “Sabbath” special fellowship day. Jesus Himself (Shabbat) and the Hebrew word trans- puts together the creation of man, the Rest and fellowship in lated “rest” (shabat) are cognates. institution of the Sabbath, and the time Eden Perhaps another indication that the when things were made. He is Lord of On the first seventh day on planet Sabbath’s origin was at creation is the the Sabbath (Mark 2:28) because He is Earth, God was not tired from speak- fact that all of the verbs in Exodus 20:11 the Creator (John 1:1–3, 14). ing our world and its inhabitants into (made, rested, blessed) are in the past existence. Likewise, Adam and Eve were tense. Even the words “made it holy,” Rest and fellowship today probably not worn out after just hours within this context, are in the past tense. God is the One with whom the idea of life. In harmony with the Creator’s This suggests that God’s resting on the of Sabbath originated. It is He who
JANUARY 2015 Ministry® Joe A. Webb
set aside this special day. It is He who gift for all humankind. God did not mis- but on how well we know the Lord of specified why we need a Sabbath day, takenly insert a temporary Jewish law the Sabbath and connect with Him, and it is He who calls us into fellowship into a set of moral principles intended particularly on the Sabbath. with Himself on this day. This relational for all of humankind for all time. The God wants our Sabbath rest to be a emphasis is demonstrated through an Sabbath is a part of God’s moral law, the complete rest both physically and spiri- apparent purposeful ordering of the Ten Commandments. Morality has to do tually. That is what Jesus speaks about first four commandments. with right and wrong, and the Sabbath in Matthew 11:28 when He invites us to The first commandment forbids is a part of God’s moral law as it relates receive rest from our labors and rest for having any other gods. Now if we have to right and wrong in our relationship our souls. That complete rest, however, other gods and put them first, they will with Him. as Jesus points out, is conditional on be idols. So, the second commandment Also important for us to understand our coming to Him. forbids idols and the worship of them. If is that the Sabbath is part of the good If then, as we have seen, the we did worship idols, we would surely be news about God. Not only has God Sabbath as a day of restful fellowship misusing the name of God. Consequently, provided the great plan of salvation, He and worship originated at creation, and the third commandment tells us not to also provided a special day on which to if, as we have also seen, the Sabbath is misuse His name. Now if we were misus- fellowship while the plan unfolds. And a day for connecting spiritually with ing God’s name through the worship of just as God is particular about this day, God through worship in response to idols, we would be giving time to false so His followers should be particular His love, we are in a better position to worship, so in the fourth commandment, about this day. understand what happened on that God tells us to keep the Sabbath holy by How well we keep the Sabbath very first Sabbath, the seventh day of spending time with Him. does not depend on how well we know Creation. And therefore, we are in a Of course, if the Sabbath was given the rules or how hard we try, or even better position to enter and enjoy the at creation, then the Sabbath was not on how often we rebuke others whom Sabbath experience with God that He just for the ancient Jewish nation but a we consider to be Sabbath breakers, intended from the beginning.
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Ministry® JANUARY 2015 Kim Papaioannou
Kim Papaioannou, PhD, pastors in Cyprus.
Naming the days of the week: Overlooked evidence into early Christian Sabbatarian practice
rom the Creation account of Jesus, Sabbath was abolished alto- Biblically speaking, Sabbath is a through the mighty move- gether and now there is no longer any title, not a name. When we speak of John ment of Exodus and the ups holy day in the weekly cycle and all days the Baptist, “John” is the name, and Fand downs of Israel’s history are the same. “Baptist” is his title that defines his role.4 chronicled in the Old Testament, the This study will not attempt a When we refer to the apostle Paul, “Paul” Sabbath stands out as God’s memorial comprehensive answer to all issues is the name and “apostle” his title.5 of creation and redemption and as a involved. Rather, it will focus on one Likewise when we read, “ ‘The sev- unique day of worship and fellowship for aspect: the names of weekdays in the enth day is a Sabbath to the Lord your God’s people. But, what about the New New Testament and other early Christian God’ ” (Exod. 20:10),6 the name of the Testament? Did the apostles and early literature and how these names inform day is “seventh.” Such usage is in line Christians keep the Sabbath? Or did the the above debate. with the practice of the Hebrews in both death of Jesus on the cross mark the The New Testament gives us names biblical times7 and now to name the days beginning of new realities in relation to for three of the days of the week, the using numerals.8 “Sabbath” is a title. As Sabbath? The answer to these questions first, sixth, and seventh; Sunday, Friday, such, “Sabbath” defines the special role affects the attitude we adopt today and Saturday in modern parlance. We of the seventh day as a day of rest and toward Sabbath because, as Christians, will begin with these and explore them worship.9 While true that eventually it we endeavor to emulate the faith and in reverse order before looking at the came to be used as a name, biblically practice of the early church. remaining days of the week in other and theologically, “Sabbath” is a title. Three main views may be noted literature. The title usage is especially evident regarding the attitude of early Christians in the writings of Luke. While other New on Sabbath observance. First, Jesus, The seventh day Testament writers refer to the seventh the apostles, and the early Christians The New Testament calls the sev- day simply by the noun “Sabbath,” continued to observe the seventh-day enth day “Sabbath,” Greek sabbaton.1 Luke uses six times the form “day of Sabbath, just as it was done in the Old It translates the Hebrew word shabbat the Sabbath,” hēmera tōn sabbatōn.10 Testament times. Second, a transition (Sabbath), that in turn comes from the In biblical Greek, when the nominative, from Sabbath to Sunday took place in verb shabat, “to cease, desist, rest,”2 a accusative, or dative of the noun “day” the early centuries of Christian history, term that denotes the biblical day of rest (hēmera) is followed by a substantive in with Sunday gradually taking the place and worship. Sabbaton appears 68 times the genitive as is the case here, the geni- of the seventh-day Sabbath. Third, the in the New Testament, all relating to the tive functions adjectivally and defines concept of Sabbath itself underwent a seventh day, with the possible exception the head noun “day.”11 For example, change, suggesting that with the death of Colossians 2:16.3 the “days of wheat harvest” of Genesis
JANUARY 2015 Ministry® Kim Papaioannou
30:14 are the days in which the harvest beginning” (Luke 23:54). As a preparation Remaining days of the takes place. The day of purification day, it was bound up with the keeping of week of Exodus 29:36 was the day in which the Sabbath. Nolland comments, “ ‘The We have looked at the New certain sacrifices were offered. Likewise, day of preparation’ is the day before the Testament designations for the first, we have the day of “gladness” (Num. sabbath, on which preparations needed sixth, and seventh days of the week, 10:10), “atonement” (Lev. 23:27; 25:9), to be made so that the sabbath restric- Sunday, Friday, and Saturday in modern “vow” (Num. 6:5), “plague” (Num. 25:18), tions could be faithfully observed.”17 English. What about the remaining ones? and many more. The word prosabbaton literally The New Testament does not provide Likewise, hēmera tōn sabbatōn means “the [day] before the Sabbath.”18 the names for these, but other contem- should be translated as an adjectival It assumes a sense of movement towards porary sources do. The second day genitive of apposition, “the day which is the Sabbath. The word only appears in (Monday) was called deutera sabbatōn; the Sabbath” confirming that Sabbath is Mark 15:42, but Luke, in his parallel text, the third (Tuesday), tritē sabbatōn; the used as a title descriptively.12 To define likewise highlights the sense of move- fourth (Wednesday), tetartē sabbatōn or a day by its title when the title was sup- ment by stating that it was preparation tetrad sabbatōn; and the fifth (Thursday), posedly no longer valid makes no sense. day and “the Sabbath was beginning” pemptē sabbatōn; “second . . . third . . . The most natural conclusion is that Luke (Luke 23:54). The designation of Friday fourth . . . fifth . . . [day] towards the described the seventh day thus because as both paraskeuē and prosabbaton, Sabbath” respectively.25 These, too, are the seventh day, approximately 30 years therefore, clearly point to the Sabbath therefore designated with reference to after the death of Jesus on the cross, was as the apex of the week. the Sabbath. still the Sabbath. Latin does not have a direct rel- Furthermore, Luke’s “day of the The first day evance to the New Testament text Sabbath” is a relatively rare construction Perhaps the most telling terminol- because the New Testament was written and is used for the first time in the LXX ogy relates to the “first day of the week.” in Greek. Nonetheless, Latin was the of the fourth commandment. Literally, There are eight references in the New second most common language after “remember the day which is the Sabbath Testament (Matt. 28:1; Mark 16:2, 9; Greek among early Christian writers. to keep it holy.” A similar construction Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. In the Vulgate, a Latin translation of appears in the Deuteronomical reitera- 16:2).19 The Greek term is mia sabbatōn the Bible dating from the fourth century, tion of the commandments (Deut. 5:12, or variants with similar semantic force. we find the following names for the 15). Most subsequent usages appear in They are all comprised of the numerical days of the week. Sunday is designated legal texts where prescriptive and pro- adjective “first” followed by the noun prima sabbati,26 or una sabbati,27 both hibitive Sabbath behavior is defined.13 “Sabbath.” of which carry the meaning “first [day] It would be strange indeed for Luke, a English translations unanimously to/after the Sabbath.” Monday is called Gentile Christian, to use terminology render mia sabbatōn and its variants secunda sabbati, “second [day] to/ that derives from the LXX and appears as “first day of the week”; that is, they after the Sabbath,”28 and Wednesday almost exclusively in legal contexts, if translate sabbatōn with the English quarta sabbati, “fourth [day] to/after the he considered these legal contexts to be “week.” But is such a translation correct? Sabbath.29 Friday is called parasceve,30 entirely defunct. The word sabbatōn nowhere refers to a direct transliteration from the Greek Apart from the use of the word the week; it always refers to the Sabbath. word paraskeuē, which, as was noted Sabbath, the seventh day is twice The Greek word for week is hebdomas.20 above, indicates preparation for the referred to simply by the numerical des- The phrase should instead be trans- Sabbath. Names for the other days of ignation “seventh day.” Both instances lated in any of the three following ways. the week are lacking. are in Hebrews 4:4. Bruce translates mia sabbatōn as “first In nonbiblical ecclesiastical Latin, day after the Sabbath.”21 Lenski prefers the days were likewise grouped around The sixth day the translation, “the first day with refer- the Sabbath. For example, Sunday was The New Testament refers directly ence to the Sabbath.”22 A third possibility named feria prima.31 Feria designated a five times to the sixth day. All are found is “first [day] towards the Sabbath.”23 “free day,” a day in which individuals, in the Crucifixion accounts. Two titles Whichever of the three translations and even slaves, were not required to are used: paraskeuē (Matt. 27:62; Mark of mia sabbatōn we opt for, the point is do any work and on which courts did not 15:42; Luke 23:54; John 19:31)14 and that all three highlight the importance of meet. Initially a secular Roman concept, prosabbaton (Mark 15:42). the Sabbath as the apex of the week.24 Of in Christian vocabulary it became a refer- Paraskeuē means “preparation.”15 the three, I prefer the third option, “first ence to a religious holiday or holy day.32 Preparation for what? Clearly for the [day] towards the Sabbath” on account As such, feria prima means the seventh-day Sabbath that follows.16 This of the fact that the term prosabbaton “first [day] after the holy day” (i.e., the is evident in Luke’s use, “It was the day noted above as referring to Friday, also first day after Sabbath).33 Monday was of Preparation, and the Sabbath was indicates direction towards the Sabbath. called secunda feria, “second [day]
Ministry® JANUARY 2015 after the holy day”; Tueday, tertia feria; not a Jewish Christian. Second, most before them. To suggest that either Wednesday, quarta feria; Thursday, of the New Testament books, though the Sabbath was changed from the quinta feria; Friday, sexta feria; namely written by Jews, were addressed to seventh to the first day of the week “third . . . fourth . . . fifth . . . sixth . . . [day] Gentile Christians. As such, the writers or it was abolished altogether goes after the holy day.”34 could have used language palatable against the evidence examined above. The seventh day was called sab- to Gentiles. Third, most other Christian batum, Sabbath, a loan word from the Greek and Latin writers were of Gentile 1 F. F. Bruce, The Acts of the Apostles: Greek Text With Introduction and Commentary (Grand Rapids, MI: Eerdmans, 1951), 260. Hebrew shabbat through the Greek sab- background. 2 William Gesenius, A Hebrew and English Lexicon of the Old baton. This Latin system of naming the Greeks and Latins already had Testament (Oxford: Clarendon Press, 1972), 991. days is still followed by the Portuguese names for the days of the week, plan- 3 See, e.g., Ron du Preez, Judging the Sabbath: Discovering What language. etary names much like modern English.36 Can’t Be Found in Colossians 2:16 (Berrien Springs, MI: Andrews University, 2008). Du Preez argues with erudition that the So in adopting a different set of names, “Sabbaths” of Colossians 2:16 referred to the three major annual Evaluation they were going against their habit, feasts of Israel. By contrast, see Kim Papaioannou and Michael Bringing the evidence together we against the usual names used in their Mxolisi Sokupa, “Does Colossians 2:16, 17 Abolish the Sabbath?” Adventist Review, February 23, 2012, for the view that Colossians can create the following table: societies. 2:16 refers to the weekly Sabbath.
English NT/Early Christian Greek Alternative NT Greek Vulgate Latin Church Latin Sunday 1st towards the Sabbath 1st to/after the Sabbath 1st after the holy day Monday 2nd towards the Sabbath 2nd to/after the Sabbath 2nd after the holy day Tuesday 3rd towards the Sabbath 3rd after the holy day Wednesday 4th towards the Sabbath 4th to/after the Sabbath 4th after the holy day Thursday 5th towards the Sabbath 5th after the holy day Friday Preparation [for the Sabbath] Day before Sabbath Parasceve (Preparation) 6th after the holy day Saturday Sabbath Day of the Sabbath Sabbath Sabbath
From the above discussion and One could still object that planetary 4 See F. F. Bruce in The New Bible Dictionary, ed. James Dixon table, it is evident that the New names could give an impression of idola- Douglas (Grand Rapids, MI: Eerdmans, 1962), s.v. “John the Baptist.” Testament (NT) and other early trous practice because the secular Greeks 5 See A. F. Walls, ibid., s.v. “Apostle.” Christian writers, Greek and Latin, uni- and Romans who used such names were 6 All Scripture passages in this article are from the English Standard formly used a weekday nomenclature pagan. But even in this case, Christian Version. that is decidedly Sabbatarian. writers could have designated the days 7 See Genesis 1:5, 8, 13, 19, 23, 31; 2:3; compare to numeral system in Hebrew. They called the seventh day “the of the week using numerals, without 8 R. K. Harrison, Teach Yourself Biblical Hebrew (London: Richard Sabbath,” though it supposedly no lon- including any reference to the Sabbath. Clay, 1955), 104–108; E. Kautzsch, ed., Gesenius’ Hebrew ger was; the sixth day either “Preparation This is the case in many languages today Grammar (Oxford: Clarendon, 1978), 286–292. 9 John I. Durham, Exodus, Word Biblical Commentary, vol. 3 (Waco, [for the Sabbath]” or “the day before and was in use among Jews at the time of TX: Word Books, 1987), 289. the Sabbath,” though it supposedly no Jesus and the apostles. After all, Hebrews 10 Luke 4:16; 13:14, 16; 14:5; Acts 13:14; 16:13. Cf. Joseph A. longer was either;35 and the remaining 4:4 twice refers to the seventh day as Fitzmyer, The Acts of the Apostles, Anchor Bible, vol. 31 (New York: days of the week, with a designating “seventh” or “seventh day,”37 while “sixth Doubleday, 1998), 509. 11 Daniel B. Wallace notes that all adjectival genitives are in some numeral followed by a reference to the day” is the most usual Old Testament way descriptive. Greek Grammar Beyond the Basics (Grand Rapids, Sabbath, highlighting the Sabbath as appellation for Friday.38 MI: Zondervan, 1996), 78, 79. the focus of the week, when supposedly But Christian writers deliberately 12 For the uses of the genitive of apposition, see ibid., 95. there no longer was a Sabbath. rejected both planetary names and (with 13 Exodus 35:3; Leviticus 24:8; Numbers 15:32, 33; 28:9; Nehemiah 10:31; 13:15, 17, 19, 22; Jeremiah 17:21, 22, 24, 27; Ezekiel 46:1, Why did the early Christians use such the exception of Hebrews 4:4) simple 4, 12. language? One can speculate that they numeric names in favor of a nomencla- 14 John 19:14 and 42 also use the same terminology but most did it out of habit. Most New Testament ture that is decidedly Sabbatarian. likely refer to the preparation for the Passover rather than for the Sabbath, though in that instance the preparation for the Sabbath writers were Jews and, therefore, would Why? The only logical conclusion and the Passover coincided (John 19:31). have been accustomed to the habit of is that the apostles and other early 15 Henry George Liddell and Robert Scott, A Greek-English Lexicon Jews to designate the week on the basis Christian writers used Sabbatarian lan- (Oxford: Clarendon, 1996), 1324. of the Sabbath. guage because they were Sabbatarians; 16 Walter Bauer and Frederick Danker, eds., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. But such speculation cannot stand. that is, they continued to keep (Chicago: University of Chicago Press, 2001), 771, define it as the First, at least one of the New Testament the seventh-day Sabbath, just like day “on which . . . everything had to be prepared for the Sabbath.” writers, Luke, was a Gentile convert, God’s people had done for millennia 17 John Nolland, Luke 18:35–24:53, Word Biblical Commentary, vol.
JANUARY 2015 Ministry® Kim Papaioannou
35c (Dallas, TX: Word Books, 1993), 1164. 15-28 (Minneapolis, MN: Augsburg Fortress, 1944), 824. Lenski 29 See Vulgate, Psalm 93:1. 18 Liddell and Scott, Greek-English Lexicon, 1499; Robert H. Stein, notes that “the Jews had no definite names for the days of the 30 See Vulgate, Matthew 27:62; Mark 15:42; Luke 23:54; John 19:31. Mark, Baker Exegetical Commentary on the New Testament week.” This is not completely true because numerals functioned 31 Faith Wallis, “Chronology and Systems of Dating,” in Medieval (Grand Rapids, MI: Baker Academic, 2008), 723, 724. Stein as names. The choice to define the week by the Sabbath was not Latin: An Introduction and Bibliographical Guide, eds. Frank insightfully observes that Mark is using the Jewish calendar and due to an absence of an alternative naming system but rather an Anthony Carl Mantello and A. G. Rigg (Washington, DC: CUA reckoning of days and explains it to his Greek readers. See also indication of respect for that important institution. Press, 1996), 385. Horst Balz, Exegetical Dictionary of the New Testament, vol. 3, eds. 23 See the genitive of destination in Wallace, Greek Grammar, 100, 32 See, e.g., “Feria,” Catholic Encyclopedia, NewAdvent, accessed May Horst Balz and Gerhard Schneider (Grand Rapids, MI: Eerdmans, 101. Examples of genitive of destination are Matthew 10:5; Acts 28, 2014, http://www.newadvent.org/cathen/06043a.htm. 1982-1983), s.v. “paraskeuh.” Balz notes that the term continued 16:17; Romans 8:36; 9:22; Galatians 2:7; Ephesians 2:3, among 33 In later centuries, the name of the first day of the week was into early Christian usage. others. changed from feria prima to dominica or dies dominicus, “day of 19 Some would argue that the “Lord’s Day” of Revelation 1:10 is also 24 A. T. Lincoln admits the Sabbatarian designation of the week the Lord,” but this was a later development. a reference to Sunday. This is unlikely because there is no evidence when he states that the phrase mia sabbatou and cognates “reflect 34 Fröhlich, “The Days of the Week,” http://www.geonames.de/days that Sunday was named so at the time John wrote Revelation. the terminology of Gentile Christian churches for Sunday as the .html. Biblically speaking it is a reference either to the seventh-day first day in the sequence determined by the Sabbath.” “From 35 Eduard Lohse points out this discrepancy but fails to explain it. Sabbath, which in the Bible is called the “Sabbath to the Lord” Sabbath to Lord’s Day: A Biblical and Theological Perspective,” in Theological Dictionary of the New Testament, vol. 7, trans. and ed. (Exod. 20:10), or to the prophetic “Day of the Lord” (e.g., Mal. 4:5; From Sabbath to Lord’s Day, ed. D. A. Carson (Grand Rapids, MI: Geoffrey W. Bromiley (Grand Rapids, MI: Eerdmans, 1971), s.v. Acts 2:20; 1 Cor. 1:8; 5:5; 2 Cor. 1:14; 1 Thess. 5:2; 2 Pet. 3:10), the Academie, 1982), 398. “sabbaton.” day of the appearing of Jesus. 25 See LXX Psalms 47:1; 93:1; Josephus, Wars 2.289; Didache 20 See, e.g., Genesis 29:27, 28; Exodus 34:22; Leviticus 23:15, 8:1; “Εβδομάδα,” Wikipedia, accessed May 27, 2014, http:// 36 There is some uncertainty as to when planetary names became 16; 25:8; Numbers 28:26; Deuteronomy 16:9 (2x), 10, 16; el.wikipedia.org/wiki/Εβδομάδα; Werner Fröhlich, “The Days of commonplace, but E. G. Richards cites Plutarch, who indicates 2 Chronicles 8:13; Daniel 9:24, 27; 10:2, 3; A Greek-English Lexicon the Week in Various Languages,” accessed, May 27, 2014, http:// that planetary names were becoming well known. Mapping Time: of the New Testament, 269. www.geonames.de/days.html; GDZ, accessed May 27, 2014, The Calendar and History (Oxford: Oxford University Press, 1999), 21 Bruce, Acts, 372. Ben Witherington III, though in favor of the http://gdz.sub.uni-goettingen.de/de/dms/load/toc 269. translation “first day of the week,” acknowledges that the phrase /?PPN=PPN655965645&DMDID=DMDLOG_0001. 37 The use of the numeral “seventh” for the seventh day of the week originally was a reference to the Sabbath. He renders the original 26 See Vulgate, Matthew 28:1; Mark 16:9. is common in the LXX (Gen. 2:2, 3; Exod. 16:26, 27, 29, 30; 20:10, meaning of the phrase mia sabbaton as “first day after the 27 See Vulgate, Luke 24:1; John 20:1, 19; Acts 20:7; 1 Corinthians 11; 23:12; 24:14; 31:15, 17; 34:21; 35:2; Lev. 23:3; Deut. 5:14; sabbath.” Bruce, Act, 606. 16:2. 2 Sam. 12:18; and possibly Esther 1:10). 22 Richard C. H. Lenski, The Interpretation of the Acts of the Apostles 28 See Vulgate, Psalm 47:1. 38 Genesis 1:31; 2:2; Exodus 16:5, 22, 29.
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Ministry® JANUARY 2015 RESOURCES
Toughest People to Love: How to Understand, Lead, and Love the Difficult People in Your Life— Including Yourself by Chuck DeGroat, Grand Rapids, MI: Eerdmans, 2014.
he author draws upon his expe- relating that interfere with relationship Trience as a pastor, seminary building, and they need to understand professor, therapist, and church leader how to relate in healthy ways with both to challenge the reader to think differ- amiable and difficult people. ently about very difficult people and to Despite a natural reticence to do personality disorder, or histrionic explore new ways of relating to them. so, leaders need to examine their lives personality disorder. He observes that leaders often to become better acquainted with Persons with addictions are partic- complicate the process of interacting themselves and to discover the extent ularly challenging to relate to because with perplexing people by demanding to which the wounds of childhood, lies, deception, and manipulation repentance, devising fix-it strategies, which everyone suffers to one degree are deeply engrained survival tactics or offering insights to straighten or another, complicate their adult that they use. The author suggests a them out. What is needed, instead, relationships. They need to understand threefold approach that addresses is a broader vision, a recognition that how securely or insecurely they were the immediate behavioral issues, root many times people are the way they attached to their primary caregivers causes, and family-related matters. are because of the events that shaped and how their early relational com- DeGroat also provides valuable coun- their lives and by the ways in which plexities are reflected in healthy or sel about dealing with those he refers to they responded at those crucial turn- maladaptive interaction patterns. as fools—simple fools, self-consumed ing points in their stories. With a deepened awareness about fools, and sinister fools. This includes With this larger perspective comes how relationships work and informed wading “into the murky waters of rela- the recognition that, although people by their own experiences, leaders can tionship” with some and protecting one’s can make changes if they are ordered give their attention to understand- self and others from dangerous fools. to change, deep change goes beyond ing three categories of the “toughest This spiritually insightful book is mere compliance demanded by an people to love.” about the essential role that leaders authority figure. This occurs when Individuals with personality dis- play in cooperating with the Holy Spirit’s people are invested in making self- orders are among the most broken efforts to restore the image of God in chosen change in order to further a people among us, and interacting with people. This book eloquently articulates shared vision that they embrace. them can be the hardest thing leaders that, through the uplifting influence of This calls for a significant shift in do. Yet, there remains in them a dim their leaders’ godly relationships, even thinking on the part of leaders. They reflection of the image of God. And He the most difficult people can find deeper need to move away from a command- appeals to leaders to love and care for meaning in their lives, enjoy greater fulfill- and-control posture to one in which them as well. ment in what they do, and, by following relationship becomes the essential Without delving into the clinical their leader’s example, can learn how to means of partnering with people to complexities, the author provides relate more winsomely with others. achieve success. practical insights that assist leaders In order to get the most out of in interacting beneficially with per- —Reviewed by Peter Swanson, PhD, associate leading relationally, two things are sons who are beset with narcissistic professor of pastoral care at the Seventh-day Ad- necessary. Leaders need to address personality disorder, borderline person- ventist Theological Seminary, Andrews University, their own counterproductive ways of ality disorder, obsessive-compulsive Berrien Springs, Michigan, United States.
JANUARY 2015 Ministry® The pastor and health Derek J. Morris
Avoiding pastoral burnout
hat is your greatest chal- you are not careful and intentional, good reputation, full of the Holy lenge in ministry? I am sure you can become isolated and sepa- Spirit, and full of wisdom. Release Wwe could find numerous rated from meaningful friendships. authority to those leaders and answers to that question, but let me 6. Not suited for some tasks. If the devote your time to equipping and suggest one that is mentioned more majority of your time is spent on nurturing them. and more frequently: exhaustion. tasks for which you are not suited, 5. Recognize your need for social Pastors are tired, drained, depleted. you will feel drained and depleted. support. You may be acquainted Pastoral burnout can occur at any time 7. No life outside the church. with a multitude of people and yet and in any location. Burnout happens Pastoral ministry can swallow you lack any meaningful friendships. Be for pastors early in their ministry and up like quicksand. If you have no honest about your need for social for pastors with just a few years left life outside of your church work, support, and allocate time in your before retirement. Pastors experienc- you will become unbalanced and schedule to nurture significant ing a fruitful ministry get burned out. unhealthy. friendships. So do pastors who see minimal fruit 6. Know your strengths. Some pas- for their labors. Some proactive strategies to avoid tors try to excel in every area of What are some of the major causes pastoral burnout: ministry. That is an unrealistic of pastoral burnout? Thom Rainer expectation. If special gifts are suggests seven reasons:* 1. Set realistic work goals. You are not needed for a particular season in expected to work 24/7. Emergencies your congregation’s journey and 1. The 24/7 mentality. Many pastors may occur, but you do not have to those gifts are not your strengths, feel driven to work 24/7. After all, live your whole life in emergency seek to delegate those responsi- there is a world to save, and the mode. Schedule quality time for bilities to other capable leaders or needs are great. Unfortunately, your family, and make sure that you consider a move to a setting where such an attitude will inevitably lead get an adequate amount of rest. your strengths are needed at the to exhaustion and put you at risk of 2. Learn to manage conflict in a present time. breakdown and burnout. healthy way. Conflict is unavoid- 7. Develop outside interests. A 2. Conflict. Experiencing ongoing able. If the situation seems lifelong commitment to pastoral conflict in a church congregation unmanageable, seek counsel. If the ministry does not mean that you is draining both for the pastor and environment is toxic, you always have no life outside of your church for the congregation. Conflict not have the option to leave in order to responsibilities. Find hobbies and handled in a healthy way results in stay healthy. Do not allow burnout recreational activities that replen- a physical and emotional toll. to be one of your options for deal- ish you. Allocate an appropriate 3. Expectations. Pastors who try to ing with conflict. amount of time in your daily and meet everyone’s expectations all 3. Clarify expectations with church weekly schedule to enjoy these of the time will inevitably fail and leaders. Clear expectations lead to meaningful activities. burn out. stability. Learn what your church 4. Unwillingness to let go. Have leaders expect of you as their pas- What are some other reasons you ever found yourself doing tor. Engage the assistance of key for pastoral burnout, and what something at the church that you leaders in clarifying those expecta- choices have you made that help know you should have delegated to tions, and make sure that they are you to stay healthy in your ministry? someone else? Failure to delegate doable and realistic. We would like to hear from you. to others will both stifle your min- 4. Delegate responsibility wisely. Do istry and put you at risk of burnout. not try to do everything yourself. * Thom Rainer, “7 Reasons Pastors Burn Out, ” Thom Rainer, accessed 5. No friends. Pastors tend to move Follow the counsel of Scripture November 25, 2014, http://thomrainer.com/2013/09/28/seven several times during their career. If and delegate to those who are of -reasons-pastors-burn-out/.
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