CALE

ND

AR

2010

BE

Au

ty

A

ND

t

Ru

th

A s

peci

ally

des

igne

d ca

lend

ar t

o de

velo

p a

beau

tifu

l and

tru

thfu

l cha

ract

er.

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YR

usse

l Lup

in. C

ook

Her

mita

ge, N

ew Z

eala

nd

Sam

ple

Onl

y

2 9

1 N

ew Y

ear’s

Day

8 15 22 29

3 10 17 24 31

4 11 18 M

artin

Lut

her

25

5 12 19

26

6 13 20

27

7 14 21 28

16 23 30

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

JANU

ARY

201

0 1

If yo

u ca

ll th

e S

abb

ath

a d

elig

ht a

nd t

he L

ord’s

hol

y d

ay h

onor

able

,...t

hen

you

will

find

you

r jo

y in

the

Lord.

Is

aiah

58:

13, 1

4

Kin

g, J

r. D

ay

7 14 21 28

1 8 15 22

2 9 16 23

3 10 17 24

4 11 18 25

5 12 19 26

6 13 20 27

SF

TW

TM

S2 f e b

r

u

a

r

y

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

5 12 19 26

SF

TW

TM

S12 d

e c e m

b e r

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 27

see

pg. 2

7

see

pg. 2

8

see

pg. 2

9

see

pg. 3

0

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YK

ewke

nhof

. Net

herl

ands

Sam

ple

Onl

y

6 13

5 12 Lin

coln

’s B

irthd

ay

19 26

7 14 Va

lent

ine'

s D

ay

21 28

1 8 15 Pre

side

nt’s

Day

22 W

ashi

ngto

n’s

2 9 16 23

3 10 Ch

ines

New

17A

sh W

edne

sday

24

4 11 18 25

20 27B

irthd

ay

Year

Pur

im

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

FEBR

UARY

3 10 17 24

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

SF

TW

TM

S1

201

0 2

By

the

seve

nth

day

God

had

fini

shed

the

wor

k he

had

bee

n d

oing

; so

on t

he s

even

th d

ay h

e re

sted

from

all

his

wor

k. A

nd G

od b

less

ed t

he

seve

nth

day

and

mad

e it

holy

, bec

ause

on

it he

res

ted

from

all

the

wor

k of

cre

atin

g th

at h

e ha

d d

one.

G

enes

is 2

:2, 3

31

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

5 12 19 26

6 13 20 27

SF

TW

TM

S3 m

a

r

c h

J a

n

u

a

r

y

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 30

see

pg. 3

1

see

pg. 2

7

see

pg. 2

7

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YLi

cori

s. K

orea

Sam

ple

Onl

y

6 13

5 12 19 26

7 14 Da

ylig

ht S

avin

g

21 28 Pa

lm S

unda

y

1 8

15 22 29

2 9 16 Hin

di N

ew Y

ear

23 30

Pas

sove

r

3 10

17 St.

Pat

rick’

s D

ay

24 31

4 11 18 25

20

27

Wor

ld D

ay o

f Pra

yer

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

MAR

CH 2

010 3

Rem

emb

er t

he S

abb

ath

day

by

keep

ing

it ho

ly. S

ix d

ays

you

shal

l lab

or a

nd d

o al

l you

r w

ork,

but

the

sev

enth

day

is

a S

abb

ath

to t

he L

ord y

our

God

. On

it yo

u sh

all n

ot d

o an

y w

ork.

E

xodu

s 20

:8-1

0

Tim

e B

egin

s

first

Day

of

Spr

ing

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

SF

TW

TM

S4 a

p r

i l

7 14 21 28

1 8 15 22

2 9 16 23

3 10 17 24

4 11 18 25

5 12 19 26

6 13 20 27

SF

TW

TM

S2 f e b

r

u

a

r

y

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 28

see

pg. 2

9

see

pg. 3

0

see

pg. 3

0

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YK

irst

enbo

sh B

otan

ical

Gar

den.

Sou

th A

fric

a

Sam

ple

Onl

y

see p

g. 40

3 10

2 9

16 23 30

4 11 18 25

5 12

19 26

6 13 20 27

7 14 21 28

1 8

15 22 29

17 24

Goo

d Fr

iday

East

er S

unda

y

Inco

me

Taxe

s D

ue

Bud

da's

En

light

enm

ent D

ay

Earth

Day

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

APRI

L7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

5 12 19 26

6 13 20 27

SF

TW

TM

S3

2 9 16

23

3 10 17

24

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

SF

TW

TM

S5

201

0 4

3031

Rem

emb

er t

hat

you

wer

e sl

aves

in E

gyp

t an

d t

hat

the

LOR

D y

our

God

bro

ught

you

out

of t

here

with

a m

ight

y ha

nd a

nd a

n ou

tstr

etch

ed a

rm.

Ther

efor

e th

e LO

RD

you

r G

od h

as c

omm

and

ed y

ou t

o ob

serv

e th

e S

abb

ath

day

. D

eute

rono

my

5:15

m

a y

m

a

r

c h

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 31

see

pg. 2

7

see

pg. 2

7

see

pg. 2

8

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YTu

lip. K

ewke

nhof

, Net

herl

ands

Sam

ple

Onl

y

31

1 87

14 21 28

2 9

Moth

er’s

Day

16 23 30

3 10 17 24

4 11 18 25

5 12 19 26

6

Natio

nal D

ay

13 20 27

15 22 29

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

MAY

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

SF

TW

TM

S4

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

4 11 18 25

5 12 19 26

SF

TW

TM

S6

201

0 5

of P

raye

r

Mem

oria

l Day

Nat

iona

l Tea

cher

s D

ay

Diw

ali (

Hin

du

fest

ival

of L

ight

)

Pat

riot's

Day

shav

ou'o

t/P

ente

cost

Vict

oria

Day

(C

anad

a)*

Bud

da's

B

irthd

ay

Nur

ses

Day

“As

the

new

hea

vens

and

the

new

ear

th t

hat

I mak

e w

ill e

ndur

e b

efor

e m

e,...

from

one

Sab

bat

h to

ano

ther

, al

l man

kind

will

com

e an

d b

ow d

own

bef

ore

me,

” sa

ys t

he L

ord.

Is

aiah

66:

22, 2

3

J u

n

e

a

p r i l

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ay

see

pg. 2

9

see

pg. 3

0

see

pg. 3

0

see

pg. 3

1

see

pg. 2

7

Sam

ple

Onl

y

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YBl

uebo

nnet

s. A

ustin

, Tex

as

5 12

4 11 18 25

6 13 20

Fath

er’s

Day

27

7 14

Fla

g D

ay

21

28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

19 26

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

JUNE

2 9 16

23

3 10 17 2

4

4 11 18

25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

SF

TW

TM

S5

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

SF

TW

TM

S7

201

0 6

3031

Wor

ld

Envi

ron-

men

t Day

Firs

t Day

of

sum

mer

St.

Bap

tist D

ay

Had

the

Sab

bat

h b

een

univ

ersa

lly k

ept,

man

’s t

houg

hts

and

affe

ctio

ns w

ould

hav

e b

een

led

to

the

Cre

ator

as

the

obje

ct o

f rev

eren

ce a

nd w

orsh

ip, a

nd t

here

w

ould

nev

er h

ave

bee

n an

idol

ater

, an

athe

ist,

or

an in

fidel

.

Elle

n G

. Whi

te

J u l y

m

a y

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 27

see

pg. 2

8

see

pg. 2

9

see

pg. 3

0

Sam

ple

Onl

y

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YTo

mita

Far

m. H

okka

ido,

Jap

an

3 10

2 9 16 23 30

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1

Cana

da D

ay

8 15 22 29

17 24 31

Inde

pend

ence

Day

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

JULY

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

4 11 18 25

5 12 19 26

SF

TW

TM

S6

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

SF

TW

TM

S8

201

0 7

Par

ent's

Day

A w

orld

with

out

a S

abb

ath

wou

ld b

e lik

e a

man

with

out

a sm

ile, l

ike

a su

mm

er w

ithou

t flo

wer

s, a

nd li

ke a

ho

mes

tead

with

out

a ga

rden

. It

is t

he m

ost

joyo

us d

ay o

f the

who

le w

eek.

Hen

ry W

ard

Bee

cher

a

u

g

u

s t

J u

n

e

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 30

see

pg. 3

1

see

pg. 2

7

see

pg. 2

7

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YPo

ppy.

Kaz

akhs

tan

Sam

ple

Onl

y

2

17 14

6 13 20 27

1 8 15 22 29

2

9 16 23

30

3 10 17 24 31

4 11 18 25

5 12 19 26

21 28

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

AUG

UST

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23

30

3 10 17 24

31

SF

TW

TM

S7

201

0 8

February

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

4 11 18 25

SF

TW

TM

S9 s e p t e m

b

e r

J u l y

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ay

Frie

ndsh

ip D

ay

Ram

adan

(Mus

lim

mon

th o

f fas

ting)

B

egin

s

Wom

en's

Eq

ualit

y D

ay

The

hap

pin

ess

of h

eave

n is

the

con

stan

t ke

epin

g of

the

Sab

bat

h. H

eave

n is

cal

led

a S

abb

ath,

to

mak

e th

ose

w

ho h

ave

Sab

bat

hs lo

ng fo

r he

aven

, and

tho

se w

ho lo

ng fo

r he

aven

love

Sab

bat

hs.

Ph

ilip

Hen

ry

see

pg. 2

8

see

pg. 2

9

see

pg. 3

0

see

pg. 3

0

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YYe

llow

head

Lak

e. C

anad

ian

Rok

ies

Sam

ple

Onl

y

Life

and

ble

ssin

g w

ill a

tten

d t

he m

an w

ho o

bse

rves

the

Sab

bat

h. T

he S

abb

ath

of r

est

is a

con

tinua

l les

son

to h

im t

o tu

rn h

is e

ye fr

om a

ll

crea

ted

ob

ject

s, a

nd lo

ok t

o th

at h

eave

nly

rest

into

whi

ch G

od is

ent

ered

, and

whi

ch is

pro

mis

ed t

o m

an.

J

ames

Mill

erPat

riot

Day11

10 17 24

5 12 19 26

6

Lab

or D

ay

13

20 27

7 14 21 28

1 8 15 22

29

23

4

9 R

osh

Has

hana

h

16 23 30

18 25Yom

K

ippu

r

Gra

ndpa

rent

’sD

ay

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

SEPT

EMBE

R

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

SF

TW

TM

S8

3 10 17

24

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

SF

TW

TM

S10

201

0 9

31

Eid

Ul-F

itr (E

nd

of R

amad

an)

Inte

rnat

iona

l D

ay o

f Pea

ceFi

rst D

ay o

f A

utum

nN

ativ

e A

mer

ican

D

ay

o

c t o

b e r

a

u

g

u

s t

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 31

see

pg. 2

7

see

pg. 2

7

see

pg. 2

8

Sam

ple

Onl

y

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YR

ape F

ield

. Fur

ano,

Hok

kaid

o, J

apan

see p

g. 43

see p

g. 44

see p

gs. 4

4, 4

5

see p

g. 40

2 9

1 8 15 22 29

3 10 17 24 31

4 11 C

olum

bus

Day

18 25

5 12 19 26

6 13 20 27

7 14 21 28

16 23 30

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

4 11 18 25

SF

TW

TM

S9

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24

4 11 18 25

5 12 19 26

6 13 20 27

SF

TW

TM

S11

OCT

OBE

R 2

010 10

Uni

ted

Nat

iona

l Day

Hal

low

een

Nat

iona

l C

hild

ren'

s D

ay

Con

fuci

ous'

B

irthd

ayTh

anks

givi

ng

Day

(Can

ada)

Six

day

s a

wee

k w

e w

rest

le w

ith t

he w

orld

, wrin

ging

pro

fit fr

om t

he e

arth

; on

the

Sab

bat

h w

e es

pec

ially

car

e

for

the

seed

of e

tern

ity p

lant

ed in

the

sou

l. A

brah

am J

oshu

a H

esch

el

n

o v e m

b e r

s e p t e m

b e r

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 29

see

pg. 3

0

see

pg. 3

0

see

pg. 3

1

see

pg. 2

7

PHO

TO C

OU

RTES

Y O

F W

OO

N-K

YU

NG

IM’S

FLO

WER

GA

LLER

YD

al L

ake,

Kas

hmir,

Indi

a

Sam

ple

Onl

y

see p

g. 43

see p

g. 44

6 13

5 12 19 26

7 14 21 28

1

8 15 22 29 30

2

Elect

ion

Day

9 16 23

3 10 17 24

4 11 V

eter

ans

Day

18 25 Tha

nksg

ivin

g D

ay

20 27

SUN

MO

NTU

EW

EDTH

UFR

ISA

T

3 10 17 2

4

4 11 18 25

5 12 19 26

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

SF

TW

TM

S10

6 13 20 27

7 14 21 28

1 8 15 22 29

2 9 16 23 30

3 10 17 24 31

4 11 18 25

5 12 19 26

SF

TW

TM

S12

NOVE

MBER

201

0 11

31 Day

light

Sav

ing

Tim

e En

ds

Isla

mic

Eid

al

-Adh

a

The

spiri

tual

res

t w

hich

God

esp

ecia

lly in

tend

s in

thi

s co

mm

and

men

t (to

kee

p t

he S

abb

ath

holy

) is

that

we

not

only

cea

se fr

om o

ur la

bor

an

d t

rad

e b

ut m

uch

mor

e—th

at w

e le

t G

od a

lone

wor

k in

us

and

tha

t in

all

our

pow

ers

do

we

do

noth

ing

of o

ur o

wn.

Mar

tin L

uthe

r

d e c e m

b e r

o

c t o

b e r

Sab

bat

h b

egin

s at

su

ndow

n Fr

iday

and

en

ds

at s

und

own

Sat

urd

ayse

e pg

. 27

see

pg. 2

8

see

pg. 2

9

see

pg. 3

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The Biblical Lord’s Day is a colorful 56 page magazine that provides a comprehensive study of the issues surrounding the seventh-day Sabbath. It presents such topics as:

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• Searching for the Biblical Lord’s Day• The First Day of the Week in the

New Testament• Christ-Centered Seventh-day Sabbath

and its purpose• Testimonies from Church Authorities• From Sabbath to Sunday• The Sabbath Across the Centuries• Frequently Asked Questions About

the Sabbath Issue• The Cross and the Law• The Observance of the Sabbath• A Work of Reform

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Christ Centered Lord’s Day and its purpose

Seventh-day Sabbath as the Image of Christ

Philip made a request to Jesus: “Lord, show us the Father and that will be enough for us.” To this, Jesus replied, “Don’t you know me Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’?” (John 14:8, 9). The disciples could not see God the Father directly, but they could see Jesus and witness His works. Jesus’ reply revealed that He reflected the image of His Father to humanity. (People could observe and understand the character of the Father through Him.) In like manner, the seventh-day Sabbath is a reflection of Christ. We will explore the seven characteristics and blessings of the seventh-day Sabbath as a reflection of Christ from a biblical perspective.

1) Seventh-day Sabbath Reveals Jesus Christ as the Creator

In the Ten Commandments, the fourth commandment states, “Remember the Sabbath day by keeping it holy” (Exodus 20:8). The Bible goes on further to give the reason behind this commandment. “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the

Lord blessed the Sabbath day and made it holy” (Exodus 20:11). The commandment memorializes Creation and thus Jesus as the Creator. John chapter one clearly states that Jesus is the Creator: “Through him all things were made; without him nothing was made that has been made” (John 1:3). The apostle Paul also affirms Jesus as the image of God and the Creator: “He is the image of the invisible God.... For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him” (Colossians 1:15, 16). In keeping the Sabbath holy, we are drawn to Jesus the Creator.

The Sabbath was given to all humankind and existed before sin entered the world. Everyone has been commanded to observe the Sabbath as the memorial of Creation. All life results from creative design and was purposefully given by God. Keeping

the Sabbath is an acknowledgment of the sovereignty and authority of the Creator.

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the Creator. And the Lord of the Sabbath wants to draw all people to Himself through the seventh-day Sabbath.

2) Seventh-day Sabbath Reveals Jesus Christ as the Redeemer/Sin-bearer on the Cross

In Deuteronomy, God calls the people of Israel to observe the Sabbath day and to “Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day” (Deuteronomy 5:15). When God delivered His people from Egypt, the Sabbath became commemorative not only of creation but also of their deliverance. There is a direct link between the command to observe the Sabbath and God’s role as their

see pg. 27

see pg. 27

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Liberator. The Sabbath thus serves as a reminder that God delivered the Israelites.

The redemption from bondage held double significance. Not only is God able to save from physical bondage but He also is able to save us from our sins. This work of redemption was symbolized in the command given to the Israelites before the last plague (death of first-born sons) fell. The Israelites were instructed to put lamb’s blood on their doorposts. If they did so, the angel of death would pass by their doors. They were redeemed from judgment by the blood of the lamb. This act symbolized the ultimate redemption from sin. Jesus, as the sacrificial Lamb, paid the penalty of sin by spilling His blood on the cross.

The apostle Peter writes to Christians about Jesus’ redeeming sacrifice: “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake” (1 Peter 1:18-20). Thus, it is clear that because we are redeemed by Christ, we should keep the Sabbath holy.

This motif of redemption is also exemplified in the ceremonial law of the sabbatical year that God instituted for the Israelite nation, which was based on the principle of the seventh-day Sabbath. In Deuteronomy, the following God-given command is recorded: “At the end of every seven years you must cancel debts. This is how it

is to be done: Every creditor shall cancel the loan he has made to his fellow Israelite. He shall not require payment from his fellow Israelite or brother, because the Lord’s time for canceling debts has been proclaimed” (Deuteronomy 15:1, 2). The spiritual aspect of this civil law was to turn the minds of the people to Jesus as the forgiver of sins. On Calvary, Jesus proclaimed, “It is finished” (John 19:30). He cancelled the debt of sin for all humanity by dying on the cross. The apostle Paul elucidates the correlation further by stating, “...He [Jesus] forgave us all our sins, having cancelled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross” (Colossians 2:13, 14). Thus, the sabbatical year is an expansion of the principle of the seventh-day Sabbath.

As the Israelites were instructed to let the ground rest and to cancel debts during the sabbatical year, we also are commanded to rest from our labors and put down the burden of guilt on the seventh-day Sabbath. The purpose of both institutions was to draw the people to Jesus Christ as the Forgiver. Jesus extends the invitation—“Come to Me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). The Sabbath should serve as a constant reminder of Jesus’ role in the deliverance and salvation of our souls.

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the Redeemer and Sin-Bearer. And the Lord of the Sabbath wants to draw all people to Himself through the seventh-day Sabbath.

3) Seventh-day Sabbath Reveals Jesus Christ as the Healer

When Jesus went to Nazareth on the Sabbath, He opened the Scriptures and read from the book of Isaiah: “The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Luke 4:18, 19). This passage explained Jesus’ mission as the Messiah. The motif of His messianic mission is best explained by the Sabbath.

Jesus wanted to correct the people’s misconception of His mission. They wanted Him to act as their deliverer from Roman bondage. Yet, as the passage from Isaiah demonstrated, Jesus’ mission was to release people from the bondage of sin. Throughout His ministry, Jesus strove to reveal this mission to the people by releasing them from their infirmities.

Although the religious leaders condemned Jesus for healing people on the Sabbath, for they labeled it work (John 5:16), Jesus sought to show that He was actually working to bring relief and rest to those with diseases. The Bible records that Jesus healed people, especially

see pg. 28

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those with chronic diseases, on the Sabbath. He could have healed them on any other day of the week and avoided the censure of the religious leaders, yet He made a point of healing on the Sabbath. Among those whom Jesus healed on the Sabbath was the man who had been paralyzed for 38 years (John 5), the man blind from birth (John 9), and the woman crippled for 18 years (Luke 13). The Sabbath was the best day for healing, as it was the day that exemplified His mission as the Messiah as described in Luke 4:18-19.

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the One who heals His people. And the Lord of the Sabbath wants to draw all people to Himself through the seventh-day Sabbath.

4) Seventh-day Sabbath Reveals Jesus Christ as the Sanctif ier

The seventh-day Sabbath reveals Jesus Christ not only as the Creator and Redeemer, but also as the One who makes the Sabbath-keeper holy. In the book of Ezekiel, we are called to remember and know the Lord as our Sanctifier. “Also I gave them my Sabbaths as a sign between us, so they would know that I the Lord made them holy” (Ezekiel 20:12). How then does God sanctify His people? There are two biblical passages which provide the answer to this question.

In Exodus chapter three, God commanded Moses, “Do not come any closer … take off your sandals, for the place where you are standing is holy ground” (Exodus 3:5). This ground was merely part of the desolate wilderness. The reason why God called it holy was

because “There the angel of the Lord appeared to him in flames of fire from within a bush. Moses saw that though the bush was on fire it did not burn up” (Exodus 3:2). It was because God was there that the ground became holy.

The second passage is found in Exodus chapter nineteen. “Moses said to the Lord, ‘The people cannot come up Mount Sinai, because you yourself warned us, ‘Put limits around the mountain and set it apart as holy’ ” (verse 23). This particular mountain was by no means holy in itself. People and wild animals had previously roamed freely through its mountainous slopes. It was now called holy “because on that day the Lord will come down on Mount Sinai in the sight of all the people” (verse 11). It was because God was there that the mountain became holy.

We see from these two passages that where God is and what God has designated as holy is holy, not because of some intrinsic difference, but because God is present and working. The Bible states in Genesis chapter two that God made the seventh day holy. “By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. And God blessed the seventh day and made it holy, because on it he

rested from all the work of creating that he had done” (verses 2, 3). When God created light on the first day, “God said, ‘Let there be light’” (Genesis 1:3). God also spoke into existence all the other creations on the following days. However, God did something on the seventh day that sets it apart from the other six days of creation. He rested and made the seventh day holy.

In the previous two passages, the ground and mountain became holy because God was present there in a special way for a specific purpose. Likewise, the seventh day became holy by God’s special presence for a specific purpose. The other six days of the week did not receive this unique designation of holiness or blessing. What kind of blessing did God intend to give to His people on that day?

In the previous passage of the burning bush (Exodus 3:1-12), God wanted to meet Moses in order to give him a special command. Therefore, He presented Himself in the burning bush, which made the place holy. Also, in the passage regarding Mount Sinai (Exodus 19), God wanted to meet Moses in order to give the Ten Commandments to His people: “The Lord descended to the top of Mount Sinai and called Moses to the top of the mountain. So Moses went up” (verse 20). Likewise, the God of the Universe descended into the seventh day, thus making it holy, for the specific purpose of inviting Adam and Eve to intimate fellowship with Him. On the sixth day, God had made Adam and Eve in His own image (Genesis 1:27). On the seventh day Sabbath, through intimate fellowship between God the Creator and His

see pg. 29

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creatures, Adam and Eve, they could reflect the image of God with all their heart, soul, body, and mind.

God intensely desires to fellowship with us weekly so that we may be sanctified and reflect His image. Therefore He commanded, “You must observe my Sabbaths. This will be a sign between me and you for the generations to come, so you may know that I am the Lord, who makes you holy” (Exodus 31:13).

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the sanctifier. And the Lord of the Sabbath wants to draw all people to Himself through the seventh-day Sabbath.

5) Seventh-day Sabbath Reveals Jesus Christ as Lord of Righteousness by Faith

The writer of the book of Hebrews applies the seventh-day Sabbath to the Christians of that time in chapter four. “There remains, then, a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from his own work, just as God did from his” (Hebrews 4:9, 10). In addition, the writer points out the Sabbath’s origin during the Creation week, “For somewhere he has spoken about the seventh day in these words; ‘And on the seventh day God rested from all his work’” (Hebrews 4:4). This day was also observed by the Old Testament Israelites. Nevertheless, the writer states that God swore that, “They shall never enter my rest” (Hebrews 4:5). The reason they could not enter into God’s rest is because of their disobedience and unbelief. “And to whom did God swear that

they would never enter his rest if not to those who disobeyed? So we see that they were not able to enter, because of their unbelief” (Hebrews 3:18, 19).

Though the Israelites were observing the Sabbath in form, they could not enter into God’s rest or Sabbath. Thus, the writer warns Christians against following the Israelites’ example by saying, “Let us, therefore, make every effort to enter that rest, so that no one will fall by following their example of disobedience” (Hebrews 4:11).

The Sabbath of Hebrews 4 clearly indicates that righteousness by faith is not only about believing but also obeying the truth. Therefore, anyone who really desires to enter God’s rest must fully trust in the Lord and obey. Only then can one enter the true rest and blessing of the Sabbath. In other words, Jesus Christ is the Lord of the Sabbath who brings us biblical righteousness by faith which leads to obedience to God’s will.

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the Model of righteousness by faith. And the Lord of the Sabbath wants to draw all people to Him through the seventh-day Sabbath.

6) Seventh-day Sabbath Reveals Jesus Christ as the Seal (Sign) of God

Bible prophecy in Revelation 16 warns us of the seven plagues that will happen at the end of time. These seven plagues will fall upon those who have “the mark of the beast and worship his image” (Revelation 16:2). Nevertheless, those who receive the seal of God will not be harmed. “Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God” (Revelation 7:3). This distinguishing mark is also mentioned in Ezekiel. “Slaughter old men, young men and maidens, women and children, but do not touch anyone who has the mark” (Ezekiel 9:6). Therefore, receiving the seal of God is of utmost importance at the end of time.

The Sabbath is designated as being the sign or seal of God. “Also I gave them my Sabbaths as a sign between us” (Ezekiel 20:12). “You must observe my Sabbaths. This will be a sign between me and you for the generations to come” (Exodus 31:13). There are three attributes of the Sabbath that allow it to be God’s seal. The fourth commandment presents God as the Creator or King of the universe. In our world today, a seal of authority must include three

see pg. 30

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things: ownership, territory, and people. The Sabbath reveals God as the Owner or Creator of everything. As the Creator, His territory is both heaven and earth. This seal is thus placed upon the “saints who obey God’s commandments and remain faithful to Jesus” (Revelation 14:12). Those who receive this seal will reflect the character of God. Jesus is also identified as the one upon whom “God the Father has placed his seal of approval” (John 6:27). As Jesus received the seal of approval from His Lord and Heavenly Father, God’s people who keep the Lord’s day (seventh-day Sabbath) will receive the seal of approval from their Lord, Jesus Christ. In other words, only those who keep the commandments, including the fourth commandment Sabbath, and remain faithful to Jesus will be sealed. The Bible clearly states that the seventh-day Sabbath will be the seal of God at the end of time.

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the One who seals His faithful people. And the Lord of the Sabbath wants to draw all people to Himself through the seventh-day Sabbath.

7) Séptimo-día sábado revela a Jesucristo como el Señor de la Segunda Venida

The Sabbath, which reveals the motif of redemption, also anticipates Jesus’ second coming through the concept of the Jubilee. It was the consummation of redemption that the Sabbath reveals. The Jubilee was celebrated by the Israelites every fifty years. “Count off seven Sabbaths of years—seven times seven years—so that the seven Sabbaths of years amount to a period of forty-nine-years.

Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his family property and each to his own clan” (Leviticus 25:8-10).

In the year of the Jubilee, the people were directed to return to their families. The trumpet blast ushered in the jubilee year. The imagery of this trumpet blast was used to describe the inauguration of the messianic age (Isa. 27:13). Likewise, God’s faithful people will be taken to meet their heavenly family at the Second Coming. The sound of the trumpet that heralded the Jubilee celebration was a symbol of the trumpet that will sound at the second coming: “For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:52; 1 Thessalonians 4:16; Matthew 24:31).

The Jubilee year also gave the original owners the hope and opportunity of recovering their property. After sin entered the world, God took Eden, the original home of Adam and Eve, back to heaven and their direct fellowship with the Creator was lost. Through

Christ’s second coming, God’s people will be united with the Creator and reinstated in their Eden home.

Thus, the concept of the Jubilee was an expansion of the seventh-day Sabbath. By faith, the observer of the seventh-day Sabbath, anticipating the final redemption and rejoicing in the present deliverance, experiences weekly the sufficiency of God and His faithfulness.

Truly, the seventh-day Sabbath reflects the image of Jesus Christ as the Lord of the second coming. And the Lord of the Sabbath wants to draw all people to Himself through the seventh-day Sabbath.

ConclusionBy studying these seven

characteristics of the Sabbath, we have discovered that it reflects the image of Jesus Christ. The Lord who made the Sabbath wants to draw His people to Him so that they may receive the blessings of the seventh-day Sabbath.

Through intimate spiritual fellowship with the Lord on the Sabbath, those who observe the Sabbath will begin to be changed into the character of Christ. Thus the main purpose of the Sabbath is for God’s people to be transformed into the image of God. The issue is not only about keeping the right day, but also developing the right character, one that is like Christ’s, by keeping the Sabbath holy. By rightfully observing the Sabbath, we will be “transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Corinthians 3:18).

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A Christian believes that Jesus is the Savior, and lives according

to the teachings of the Bible. In his book Handbook of Denominations in the United States, the former editor of the Christian Herald, Frank S. Mead, Ph.D., summarized the history and doctrines of about 220 denominations in the United States. He claimed that though each denomination has its unique traditions and doctrines, they share the common belief that the Bible is the word of God and the standard for every action.1

The Bible, both the Old and New Testaments, is written by the inspired servants of God. Through the Bible, God transmits the knowledge needed for the salvation of man. Only through it can we find the basis of our beliefs and the standard for our actions. In the Bible, we have a reliable record of God’s achievements throughout history, the touchstone of religious experience, authoritative doctrines, and knowledge of godly character.2

The Origin of the Sabbath

What does the Bible say about the Lord’s Day? Genesis, the first

book of the Bible, chronicles the origin of the Sabbath.

“Thus the heavens and the earth were completed in all their vast array. By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all His work. And God blessed the seventh day and made it holy, because on it He rested from all the work of creating that He had done” (Genesis 2:1-3).

The seven-day weekly cycle does not come from natural phenomena such as the revolutions of the sun or moon. The origin of observing the Sabbath on the seventh day of a seven-day week system can only be found in the Word of God. In the beginning, the Sabbath was established in Eden along with the marriage system.

God is the Creator and we are His creation. The Sabbath sets the foundation of true worship, and it is a holy institution which periodically reminds us of the reasons for worshiping the Creator God. God set the seventh day apart so that His people could have a loving relationship with Him through this holy time. We can experience physical, emotional,

and spiritual rest and peace. If the human race had faithfully kept this day holy, then idol worship, atheism, materialism, and the evolution theory would never have developed on this earth.

The Ten Commandments and the Sabbath

The Sabbath institution was plainly presented in the Ten Commandments which were given to the Israelites on Mount Sinai.

“Remember the Sabbath day by keeping it holy.... For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy” (Exodus 20:8-11).

Some Christians say that the Ten Commandments are not so important in this era because we are living under the New Testament. But Christ did not teach such a doctrine. He said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and

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earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:17-18).

Christ and the Sabbath

Did Christ teach us to honor a certain day? He declared Himself the Lord of the Sabbath (Matthew 12:8). Christ Himself was the establisher of the Sabbath, so only He has the authority to abolish the day or move the promised blessing to another day. Yet He never changed or abolished the seventh-day Sabbath.

The four Gospels of the New Testament record that Christ kept the Sabbath and blessed it, and also taught His disciples to keep it holy. The book of Luke records that Jesus kept the Sabbath: “He went to Nazareth, where He had been brought up, and on the Sabbath day He went into the synagogue, as was His custom. And He stood up to read” (Luke 4:16). Keeping the Sabbath was one of Jesus’ customs.

Let’s imagine the village of Nazareth where Jesus grew up. An “Open” sign must have hung on the door of the small carpenter shop where Jesus worked with His parents. But what sign would have been put up on the Sabbath? Of course, we could expect that a “Closed” sign would have hung on the door.

Christ freed people from the heavy load of thousands of man-made Sabbath rules and traditions and showed that the Sabbath was for the blessing of the human race. He healed the sick on the Sabbath and showed that God worked

even on the Sabbath to enrich and preserve life. He also understood the importance and holiness of the Sabbath. He said, “Pray that your flight will not take place in winter or on the Sabbath” (Matthew 24:20). The disciples of Jesus kept the Sabbath according to His teachings.

When Jesus’ disciples took His body down from the cross and carried it to the grave, the sun was setting and the Sabbath was near.

The disciples and the women who were working with them had to suspend their burial work in order to keep the Sabbath. Luke records that “they rested on the Sabbath in obedience to the commandment” (Luke 23:56).

The Apostles and the Sabbath After the Resurrection

After the resurrection of Christ, how did the followers of Jesus treat the Sabbath?

The book of Acts, which records the beginning of Christianity, repeatedly testifies that the apostles still kept the Sabbath. During their first world mission trip, Paul and his companions preached in Pisidian Antioch and “On the Sabbath they entered the synagogue and

sat down.” At the urging of the congregation, “On the next Sabbath almost the whole city gathered to hear the word of the Lord” (Acts 13:14, 44).

The book of Acts shows Paul, the apostle to the Gentiles, following the example of Christ and keeping the Sabbath in a foreign world. “As his custom was, Paul went into the synagogue, and on three Sabbath days he reasoned with them from the Scriptures” (Acts 17:2). Sabbath-keeping was a part of Paul’s life. The book of Acts testifies that Paul did not break this commandment while in either Jewish or Gentile communities (Acts 13:14, 44; 16:13; 18:4-11).

The Resurrection and the Sabbath

Although the New Testament testifies to the early church’s Sabbath keeping, many Christians argue that they keep Sunday in order to commemorate the resurrection of Christ. They quote Bible verses such as Acts 20:7, 1 Corinthians 16:1-2, Galatians 4:10, Romans 14:5, and Revelation 1:10 to justify their Sunday-keeping. But Bible readers who have an understanding of the background and context of these verses will find that they in no way advocate a change of the seventh-day Sabbath or teach the holiness of Sunday.

There is not even one verse in the New Testament that says that the disciples or the early Christians kept Sunday as the holy day after the crucifixion and resurrection.

There are eight references to “the first day” in the New Testament (Matthew 28:1; Mark 16:2, 9; Luke 24:1; John 20:1,19; Acts

34

20:7; 1 Corinthians 16:2), but not even one verse suggests that the disciples of the early Church held a gathering in honor of the resurrection.

The New Testament does not refer to the Sabbath as having been abolished or changed into another day. Christ’s resurrection is the focus of our faith. “If there is no resurrection of the dead, then not even Christ has been raised” (1 Corinthians 15:13). But can the resurrection replace another certainty—the Sabbath which was established by God since the beginning, presented in the Ten Commandments, observed by Christ, and kept holy by the disciples? Who has the authority to rule on such a matter? The cross of Christ testifies to the dignity and unchanging nature of

the law of God. The crucifixion declares not only that God loves sinners, but that the law of heaven cannot be changed, or else our salvation would not have required the sacrifice of the Son of God. Therefore Paul in his letter to the church in Gentile Rome wrote: “Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law” (Romans 3:31).

The Biblical Lord’s Day

Which day does the Bible indicate as the Lord’s day? Not one Bible verse says that the first day of the week (Sunday) is the Lord’s day. If the Lord’s day had to fall on one of the days of the week, the Bible clearly states it to be on the seventh day. This claim is supported in Exodus 20:10 where God declares

that “the seventh day is a Sabbath to the Lord your God,” and in Matthew 12:8 where Jesus says that “the Son of Man is Lord of the Sabbath.”

Throughout the Bible, we can find that the seventh-day Sabbath was the holy day that the people of God kept as the day of worship. The New Testament bears witness that even after Christ’s crucifixion and resurrection and the Day of Pentecost, the disciples and the early church kept the seventh-day Sabbath as the holy day. Therefore we can be confident that the seventh-day Sabbath, which was established by God in Eden, reaffirmed in the Ten Commandments, and kept by Christ and His disciples, is the day that we also are to keep as the Lord’s day.

1 Frank S. Mead and Samuel S. Hill, ed. Handbook of Denominations. 8th ed. (Nashville: Abingdon Press, 1985).

2 Westminster Faith Confession. Lee, Jong Sung translated 7 ed. [Korean Christian Book House, 1970] pp.1-4.

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Currently most church-goers worship on the first day of

the week, Sunday, calling it the Lord’s day, instead of observing the seventh day, Saturday, which is the biblical Sabbath. Some churchgoers believe that Sunday is the Sabbath mentioned in the Ten Commandments (Exodus 20:8-11). On the other hand, many other churchgoers believe and teach that the Sabbath was originally on the seventh day (Saturday), but after Jesus was resurrected on the first day of the week (Sunday), He proclaimed that the first day should be kept holy as the Sabbath. Therefore they call Sunday the Lord’s day. An example of such a claim is found in the book Criticizing Cults.1

“In many places in the New Testament, it shows that after Jesus’ resurrection Sabbath has been observed on the first day. In John 20:1, Jesus rose from the dead on the first day of the week and said that the first day should be observed as the Sabbath.”

Is his claim biblically valid?

Truth Exposes a Myth (The story of the spider legs)

Sometimes something that is assumed to be true for a long period of time is gradually accepted as the established truth, especially if the majority believes in it. Let us look at an example.

Around 350 B.C., the Greek philosopher Aristotle claimed that the spider has six legs. Two thousand years later, everyone still believed a spider to have six legs. Apparently, no one actually sat down and counted them. Besides, who would have wanted to challenge the great Aristotle?

However, Lamarck, a great biologist and naturalist, carefully counted the legs of the spider. He found that the spider actually had eight legs. The claim that had been preached as the truth for many centuries was disproved by Lamarck, who bothered to count the legs of the spider and challenged others to do so as well.

So to discern whether Jesus really told His disciples to keep the first day of the week holy, let us take

a close look, as Lamarck did with the spider, at what the Bible says regarding Sunday.

Bible Verses about the Resurrection

Some people claim that in celebration of Christ’s resurrection, the disciples and the early church kept the first day of the week holy. However, the Bible clearly teaches that the disciples kept the seventh-day Sabbath (Acts 13:14, 42, 44; 17:2-3; 18:1-4; Hebrews 4:4-8). In reality, the first day of the week is only mentioned eight times in all of the New Testament, and six of these citations are in reference to the same event.

Matthew 28:1 —“Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb.”

Mark 16:2 —“Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.”

Mark 16:9 —“Now when He rose early on the first day of the week,

The First Day of the Week in the New Testament

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He appeared first to Mary Magdalene, out of whom He had cast seven demons.”

Luke 24:1 —“Now on the first day of the week, very early morning, they, and certain other women with them, came to the tomb bringing the spices which they had prepared.”

John 20:1 —“Now on the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb.”

These five verses attest to the historical truth that Jesus was raised from the dead on the first day of the week. Not even one verse suggests worship on that day, which demonstrates that those who closely followed Jesus did not think of Sunday as a day of worship. After “they rested on the Sabbath according to the commandment” (Luke 23:56), they came on the first day to apply spices and fragrant oils to the Lord’s body. Notice that it was on the first day after the Sabbath that they came to attend to Jesus’ body. It is apparent that these followers of Jesus were Sabbathkeepers.

The book of John was the last of the four gospels to be written. It was written sometime after A.D. 90, many years after the resurrection. Yet, in the book of John, the Sabbath is still called the Sabbath, and Sunday is still called “the day after Sabbath.” Even toward the end of the first century, there is no indication that the disciples commemorated the resurrection as a holy day.

Let us closely examine the last three verses.

John 20:19 —“Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.’”

What is called the “evening” here in Greek is “opsios,” which actually means “late,” but whether it is before sunset or after sunset is determined by the context. However, reflecting upon the actual Bible text above, we are able to see that it is the evening just before sunset on the day of Jesus’ resurrection. At this time, the

disciples did not gather to celebrate His resurrection. They did not even know yet that He was risen. They had only gathered because they were in “fear of the Jews.” This text offers no support for the observance of Sunday as a holy day.

Jesus appeared to His disciples to assure them of His resurrection and victory. Today, we celebrate this good news of Jesus’ resurrection through the ceremony of baptism (Romans 6:1-11). But there is no Bible command to worship on the first day.

An Evening MeetingActs 20:7 —“Now on the first

day of the week, when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until mid-night.”

This verse is the only record in the New Testament of a religious gathering on the first day of the week. Criticizing Cults claims that it serves as evidence of the regular observance of Sunday at that time: “The Christians living in Thessalonica gathered together to worship on the first day of the week, and Paul witnessed to them. This strongly suggests that this is a regular meeting celebrating and partaking of the Lord’s Supper.”2

(1) Paul’s Practice of Sabbathkeeping

Luke wrote the book of Acts, which records about 30 years of the history of the apostolic church from just after the resurrection till A.D. 63. From the book, it is clear that Paul observed the Sabbath more than 84 times as he

reasoned in the synagogue every Sabbath while staying in Corinth for about a year and a half (Acts 18:4, 11). On the other hand, there is only one place in the book of Acts that actually mentions the first day, Sunday. Luke wrote about Jesus’ custom of worshiping in the synagogue on the Sabbath (Luke 4:16), and likewise he recorded that Paul also, “as his custom was,” went to the synagogue on the Sabbath (Acts 17:2). And on the day after Sabbath they gathered at night, prior to Paul’s leaving the next day. The meeting was a special combination of the Lord’s Supper and a farewell dinner for Paul.

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(2) Luke’s Use of the Jewish Calendar

It is clear that the Sabbath had passed, since Acts 20:7 states that it was “on the first day of the week” that Paul came together with some of the people of Troas to break bread. The verse does not state the exact time when the meeting started but instead just tells us that it went on till midnight. So then, on which day does this evening meeting actually fall? We need to turn to the historical context to understand this, as the expression is not too clear. In terms of the Bible reckoning which the Jews followed, the Sabbath begins at sundown on Friday and continues until sundown on Saturday (Leviticus 23:32; compare Genesis 1:5), and the first day begins at sundown on Saturday and extended until sundown on Sunday. However, the Roman method of calculation began and ended each day at midnight. By that reckoning, the Sabbath would begin on Friday at midnight and last until Saturday at midnight, and the first day would run from Saturday midnight to Sunday midnight.

However, Criticizing Cults claims that this evening meeting took place on Sunday night, asserting that Luke followed the Roman method for calculating time.3 But we can see that this assumption is incorrect, because elsewhere Luke used the expression “and the Sabbath drew near” (Luke 23:54) to refer to the time when Jesus was taken from the cross and put in the tomb, which was in the afternoon, near sunset. This expression demonstrates that Luke used the Jewish method of calculation despite the fact that he was a Gentile.

In Acts 2:15, the Jewish method

of calculating time was also used, as is evidenced by the expression “the third hour of the day,” which corresponds to today’s 9 a.m.4 Therefore, there is no proof for the claim that Luke followed the Roman way of calculating time. The New English Bible translates Acts 20:7 with “Saturday night,” because the context requires it. But even if that gathering was on Sunday night, this still would not prove that Sunday should be observed as the day of worship.

(3) The Daily Practice of “Breaking Bread”

We can also confirm from the book of Acts that “breaking bread” was not always an expression used of the Lord’s Supper as part of a weekly worship. The early churches “continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers,” and in the beginning, “continuing daily with one accord … and breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:42, 46). The breaking of

bread was an act that took place on a daily basis and was not strictly relegated to worship. Such fellowship involved the Lord’s Supper combined with the Agape (love) Feast, which is food taken in association with friendly company (1 Corinthians 11:20-22).5 We cannot find even one place in the Bible where it says that this type of gathering was held on the first day of the week to celebrate Jesus’ resurrection.

(4) Saturday Night Meeting in the Midst of Paul’s Travel

At that time, the apostle Paul was traveling on a tight schedule to arrive in Jerusalem before the Day of Pentecost. Thus, he “sailed away from Philippi after the Days of Unleavened Bread, and in five days joined them at Troas, where [they] stayed seven days” (Acts 20:6-7).

They re-gathered after Sabbath, on the first day of the week—in other words on Saturday night—and were sharing the Agape Feast as well as the Lord’s Supper together

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while listening to Paul until midnight. But the reason they had gathered and stayed this late was because it was a special meeting, as Paul expected to leave immediately the next morning, when dawn broke (Acts 20:7).

The next day Paul walked 20 miles to Assos, where he met his party who were waiting for him (they had gone ahead by boat), and continued to travel, going through Samos and Trogyllium, and then finally arriving at Miletus on Wednesday or Thursday. There Paul invited the elders of the church of Ephesus to hold a special meeting and gave a testimony that touched their deepest emotions (Acts 20:14-38).

Understanding this context, we can see that though Paul was on a tight traveling schedule, on no account did he leave on Sabbath, but following his custom he spent it with other members of the church in worship. The next day—in other words, in the evening of “the first day of the week … ready to depart the next day” (20:7)—he held a special meeting until late at night. Similarly, at Miletus he held a special meeting for the elders of Ephesus, even though it was during the middle of the week on Wednesday or Thursday.

The reason these two meetings required such urgency and earnestness was apparently because Paul had told the believers that they would never be able to see his face again (Acts 20:25, 37, 38). He seems to have known that events would lead to his death. Therefore, the context proves that the apostle Paul most assuredly observed the seventh-day Sabbath even in the

midst of his travel. Sunday, which is the day after Sabbath, was to him only a common day on which he left to travel. Despite Paul’s schedule, which caused him to move hurriedly from place to place, he observed the Sabbath and resumed travel on the first day of the week.

Thus, the New English Bible states: “On Saturday night, we came together to break bread. Paul spoke to the people and because he intended to leave the next day, he kept on speaking until midnight.”

Augustus Neander, a pro-minent church historian and a Sundaykeeper, honestly admitted that Acts 20 does not provide evidence for Sunday observance: “The passage is not entirely convincing, because the impending departure of the apostle may have united the little church in a brotherly parting meal, on occasion of which the apostle delivered his last address, although there was no particular celebration of a Sunday in the case.” 6

Regarding Savings1 Corinthians 16:2—“On the

first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.”

This Bible verse is the only reference to the “first day” in all of Paul’s letters. There are those who believe that here Paul actually supported giving offerings at church on the first day of the week. They use this verse to support their Sunday observance. For example, Criticizing Cults claims that this verse serves as proof that they observed Sunday.7 Let us take a look at Scripture to see whether this claim is actually true.

The verse only states that offerings should be set aside “on the first day of the week.” It makes no mention of bringing one’s offerings to church on Sunday. This fact becomes even clearer when we look at several different translations.

The New American Standard Bible (NASB): “Let each one of you put aside and save, as he may prosper, that no collections be made when I come.”

New International Version (NIV): “Each of you shall set aside a sum of money in keeping with his income, saving it up….”

Amplified Bible: “Let everyone of you (personally) put aside something and save it up.”

Douay Version: “On the first day of the week, let each of you put aside at home and lay up whatever he has a mind to, so that the collection may not have to be made

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after I have come.” (Published by P.J. Kennedy & Sons, Printers to the holy Apostolic See. New York August 28 1961: Francis Cardinal Spellman)

In the original Greek, the reference to laying something “aside” literally means “alongside himself.” It refers to something done “at home.”

The meaning of the text is very clear. There is no mention or hint of going to church every Sunday and making an offering as people do today. The command to “lay something aside” does not refer to any regular offering but to a special famine relief fund for the church in Jerusalem, to which the Gentile churches generously contributed (Romans 15:25-27; Acts 24:17).

Why does it say to lay something aside on the first day of the week? Later, Paul wrote that this special offering project had already started “a year ago” (2 Corinthians 8:10). Paul originally “thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised” (2 Corinthians 9:5), and the reason was that instead of asking them to give an offering all at once that might overburden them, he was trying to have them give a plentiful and sincere offering by laying something aside regularly from their income and saving it at home.

We can see from the background of the Christians of the time that those who observed the Sabbath usually organized their weekly income on the first day

after Sabbath.8 Even the Bible commentary compiled by the Episcopal ministers and published by Cambridge University points out that there is no evidence that the Christians of that time met together on the first day of every week. It is clear that the meaning of the verse is that they should lay aide their offerings in their own homes in order to have them ready when they were needed and called for.9

We have taken a close look at all eight New Testament passages that mention the first day, and yet not even once is there a command to keep Sunday holy in celebration of the resurrection, nor is there evidence that this was ever practiced in the apostolic church. This fact induced Father T. Enright, who was president of the Redemptorist College, to present this offer: “Anybody who can prove with just the Bible alone that Sunday is the day that has redemptory power that we absolutely must observe, I will give them a thousand dollars.”10

Having gone through the evidence, it is apparent that any religious leader who teaches his/her members to keep Sunday holy as the Lord’s day is actually teaching them to abide by man’s traditions over God’s Word.

1 Young-Gwan Park, Criticizing Cults (1) p. 251.

2 Ibid.

3 Ibid.

4 A.T. Robertson, Word Pictures in the New Testament, Vol. III (Nashville: Broadman Press, 1930), p. 25.

5 William Barday, The Letters to the Corinthians (Philadelphia: Westminister Press, 1975), pp. 100-101.

6 Augustus Neander, the History of the Christian Religion and Church, 1831, vol.1, p. 337.

7 Young-Gwan Park, Criticizing Cults (1) p. 252.

8 M. L. Andreasen, The Sabbath, Which Day and Why (Washington D.C.: Review and Herald, 1942), pp. 172-74.

9 J. J. Lias (ed.), The First Epistle to the Corinthians, The Cambridge Bible for Schools and Colleges, (Cambridge University Press), p. 164.

10 Hartford Weekly Call, Feb. 22, 1884, Kansas, Missouri, quoted in Wearner, p. 121.

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James Cardinal Gibbons, of the Roman Catholic Church,

testified that: “You may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify.”1

Andrew Lincoln, a Protestant, admitted that “it cannot be argued that the New Testament itself provides warrant for the belief that since the Resurrection God appointed the first day to be observed as the Sabbath.” He acknowledged: “To become a seventh-day Sabbat-arian is the only consistent course of action for any one who holds that the whole Decalogue is binding as moral law.”2

Regardless of denomination, conscientious Bible scholars, leaders of the church, pastors and believers will admit and confess that Sunday-keeping has no biblical proof.

The Historical Origin of Sunday-keeping

Since when and how did Sunday come to be kept as the Lord’s day? The change from observing the

Lord’s day on the seventh-day Sabbath to Sunday was made by a gradual effort long ago in church history. Some historical factors of the Sabbath change in the early church and before the Middle Ages are as follows:

1. The Individual Influence of Some of the Fathers of the Church

There is no evidence of weekly Sunday worship by Christians before the second century. Nevertheless, the evidence indicates that by the middle of the second century, some Christians were voluntarily

observing Sunday rather than the Sabbath as a day of worship. Justin Martyr, one of the Fathers of the Church, gave several reasons for why he kept Sunday.3 Two of these reasons include the belief that Sunday was the first day of creation and the day of resurrection. He did not give any biblical evidence for observing Sunday.

2. An Alternative Proposal for Anti-Semitism and Persecution

When the Jewish people began to lead independence movements and revolts (such as the Bar-Kokhba

From Sabbath to Sunday

how did Sabbath get moved to Sunday?

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Revolt, A.D. 132-135) in order to take back their country from the Roman Empire, anti-Jewish sentiments arose which became stronger as time passed. Christians were treated as Jews under the extreme persecution of emperors such as Domitian, Hadrian, and Nero. Christians attempted to distinguish themselves from the Jews. They dropped some practices held in common with the Jews and initiated a trend away from the veneration of the Sabbath and moved toward the exclusive observance of Sunday.4

However, Christians continued to observe the seventh-day Sabbath nearly everywhere throughout the Roman Empire. It is evident that from the second to the fifth century Sunday worship had increased. Yet, there are several records of Christians keeping the seventh-day Sabbath not only within the Roman Empire, but in places as far away as Africa, Egypt, Constantinople, France, India, and China.5

The fifth-century historian Socrates Scholasticus wrote: “For although almost all churches throughout the world celebrate the sacred mysteries on the Sabbath of every week, yet the Christians of Alexandria and at Rome, on account of some ancient tradition, have ceased to do this.”6

In the fourth and fifth centuries many Christians worshiped on both Sabbath and Sunday. Sozomen, another historian of that period, wrote: “The people of Constantinople, and several other cities, assemble together on the Sabbath, as well as on the next day; which custom is never observed at Rome or at Alexandria.”7

3. By the Influence of Mithra, the State Religion of the Roman Empire

Followers of the Mithra religion worshipped Invictus, the Sun god. They kept Sunday to worship him. Nobody can deny the fact that Mithra had an influence on the change in the Christians’ day of worship from Saturday to Sunday.8

The historical origin of words such as Sunday and Easter testify to this influence. Sunday comes from a Latin word ‘Dies Solis’ which translates as the ‘Day of the Sun,’ and the term Easter is in reference to the direction from which the sun rises—east.

4. The Sunday Law of Emperor Constantine

The fourth century A.D. saw the introduction of Sunday laws. At first, the Sunday laws issued were of a civil nature. Then these took on a religious tone. The emperor Constantine decreed the first civil Sunday (the venerable day of the Sun, “Venerabilidie Solis”) law on March 7, A.D. 321. In view of Sunday’s popularity among the pagan sun worshipers and the

esteem with which many Christians regarded it, Constantine hoped that, by making Sunday a holiday, he could ensure the support of these two constituencies for his government.9

After Constantine’s Sunday closure law, countless unconverted pagans entered the church. In the beginning, the church accepted and embraced these people with the goal of eventually converting them. But the plan backfired. True faith lost its purity. Compromise and human tradition replaced truth, and the church became secularized and thus laid the foundation for the Dark Ages.

5. The Definitive Role of the Council of Laodicea

Several decades after the declaration of the Sunday closure law by Emperor Constantine, the Roman Catholic church followed his example. The Council of Laodicea (c. A.D. 364), which was not a universal council but a Roman Catholic one, issued the first ecclesiastical Sunday law. In Canon 29, the church stipulated that Christians should honor Sunday and “if possible,

The emperor Constantine decreed the first civil Sunday (the venerable

day of the Sun. “Venerabilidie Solis”) law on March 7, A.D. 321.

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do no work on that day.” It denounced the practice of resting on the Sabbath and instructed that Christians should not “be idle on Saturday [Greek sabbaton, “the Sabbath”], but shall work on that day.” Thus Sabbath rest was restricted by church law and the process of changing the day of worship to Sunday continued.10

During the Middle Ages, the Catholic Church publicized the Lord’s day theory of Sunday worship by Thomas Aquinas.11 Due to the Reformation, many of the Catholic Church’s doctrines and traditions were criticized and reformed, but the tradition of Sundaykeeping persisted and is observed even to this day.

The Church that Changed Sabbath to Sunday

The 1977 edition of The Convert’s Catechism of Catholic Doctrine contains this series of questions and answers:

Q. “Which is the Sabbath day?”

A. “Saturday is the Sabbath day.”

Q. “Why do we observe Sunday instead of Saturday?”

A. “We observe Sunday instead of Saturday because the Catholic Church transferred the solemnity from Saturday to Sunday.”

Theological Theories of Sundaykeeping

Some of the theological evidence for Sunday-keeping that several of the early Fathers of the Church presented include: Sunday was the first day of creation and redemption, the Eighth Day of the New Creation Theology, and a day of remembrance for Christ’s resurrection. These theories might appear convincing to human logic, but they do not offer any scriptural authority for changing God’s day of worship.

A professor of church history remarked, “But, strange as it may seem, not one writer of the second and third centuries ever cited a single Bible verse as authority for the observance of Sunday in the place of the Sabbath. Neither Barnabas, nor Ignatius, nor Justin, nor Irenaeus, nor Tertullian, nor Clement of Rome, nor Clement of Alexandria, nor Origen, nor Cyprian, nor Victorinus, nor any other author who lived near to the time when Jesus lived knew of any such instruction from Jesus or from any part of the Bible.”12

The Most Solemn and Important Issue

Today, there are those who offer a few vague Bible verses in order to justify their tradition of Sunday worship. But they cannot overcome the clear truth that the entire Bible teaches. What Dr. Edward Hiscox, author of the Baptist Manual, said at a ministers’ conference can be applied to us in today’s world: “Of course, I quite well know that Sunday-keeping did come into use in early Christian history through church Fathers’ writings and other

resources. But there is no such evidence in the New Testament. I want to emphasize Sabbath-keeping as the most important and solemn problem to be solved, regarding Christian practice in modern world. But what a pity it (Sunday) comes branded with the mark of paganism, and christened with the name of the sun god, adopted and sanctioned by the papal apostasy, and bequeathed as a sacred legacy to Protestantism!”13

John Shay, a prominent Protestant theologian, argued: “For the Protestants, who put the biblical prophecies above the tradition of the church and do not recognize the authority of the Catholic Church, there is no logical reason to keep Sundays. It is logical to keep Saturday as the Sabbath.”14

Is it logical for conscientious Protestants who claim the Bible as their only rule of faith to argue that Sunday should be kept as the Lord’s day? The most important issue that challenges us today is the decision whether to recover the true Lord’s day to which the Bible and history attest, or to keep honoring pagan Sunday as the day of worship according to the tradition established by the church.

Today’s Conviction on the Lord’s Day

In The Catholic and Protestant: One Church, a book the Korean Catholic Church published in hopes of converting Protestants, there is a dialogue between Father Do-shik Park and a Protestant, Ms. Young-Ae Song.

Song: “Hi. My name is Young-Ae Song and I work in an office. And I’m a Protestant.”

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Father Park: “How can I help you?”

Song: “I heard that there’s another truth of salvation other than the Bible, called the canon. Could you tell me a specific doctrine of the canon?”

Father Park: “Well, let me ask you a question first. Protestants keep Sunday as the Lord’s Day. Where in the Bible can you find such evidence? The Bible declares Sabbath, and the Sabbath is Saturday. Why do you keep Sunday as the Lord’s Day when this teaching is not supported by the Bible?”

Song: ????

Father Park: “There is no such evidence in the Bible. Sunday-keeping was established by the disciples (priests) who thought that Sunday, the resurrection day, was the focal point of the New Testament era. This kind of tradition cannot be declared by any other than the Catholic Church.”15

Word of God and the Tradition of Man

As seen in the above dialogue between Father Park and Ms. Song, the evidence for Sunday-keeping cannot be found in the Bible. It is a tradition established by the Catholic Church. Such arguments are repeatedly presented in The Convert’s Catechism of Catholic Doctrine, and other documents.16

This argument is not only upheld by the Catholic church, but has proven to be a historical truth. Regardless of one’s denomination or social status, he or she cannot but admit this historical truth.

The admission of such historical

truth will prompt and motivate us to study God’s Word on this issue. The words of God cannot be compromised with the tradition of mankind. The collision of God’s Word and the tradition of man took place in Jesus’ times (Matthew 15:1-9) and has occurred throughout church history. When the great men of the Reformation such as Wycliff, Huss, Luther, Tyndale, Calvin, Knox, and Wesley sought to follow God’s Word, they had to fight against human traditions at the same time.

In one voice, these reformers declared: “I will only preach the Word, and I cannot do anything that is contrary to the Word.”17 Because these witnesses ad-vanced into new light, the church was able to understand the character of God more fully. Today, we are greatly indebted to the witnesses who have given us this light. But the understanding of God’s Word and the reformation that resulted from it are not thought to be completed

by these witnesses.

The light of the truth should continue to shine just like the morning light that shines more and more brightly toward the midday. During the Refor-mation, the truth of the Bible was understood more clearly and deeply. But the Protestant churches, founded by the zeal of these reformers, lost their spirit once the leaders were gone. They established new traditions to gain supremacy over other people’s opinions and beliefs that were different from their own, and they adopted similar methods to those the papal church used to force its traditions on the conscience of the people.

Their beliefs and doctrines became yet another church tradition and a means to repel and resist the penetration of new truth. So “Protestantism” became just a label and reformers were acknowledged merely as monuments. Concerning the

“We observe Sunday instead of Saturday because the Catholic Church transferred the solemnity from Saturday to Sunday.” (1977 edition of The Convert’s Catechism of Catholic Doctrine)

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separation of the Presbyterian Church from Rome, Dr. Guthrie wrote: “Three hundred years ago, our church, with an open Bible on her banner, and this motto, ‘Search the Scriptures,’ on her scroll, marched out from the gates of Rome.” Then he asked the significant question: “Did they come clean out of Babylon?”18

“You have let go of the commandments of God and are holding on the traditions of man.” (Mark 7:8)

Word of God Tradition of Men

Will you choose tradition?Will you choose the truth?

those who keep the commands of God those who keep the traditions of men

The content of this article and “Searching for the Biblical Lord’s Day” originally appeared on April 24, 1991 in the JoongAng Ilbo, a Korean newspaper, and has been translated into English.

1 James Cardinal Gibbons, The Faith of Our Fathers, 47th ref. enl. ed. (Baltimore: Murphy & Co., 1895), pp. 111, 112.

2 Andrew T. Lincoln, From Sabbath to Lord’s Day. A Biblical, Historical, and Theological Investigation, ed. by D. A. Carson (Grand Rapids: Zondervan, 1982), pp. 386, 392.

3 Justin Martyr, “First Apology,” in The Ante-Nicene Fathers, vol.1 (Grand Rapids: Wm. B. Eerdmans, 1979), p. 186.

4 Samuele Bacchiocchi, From Sabbath To Sunday (Rome: Pontifical University Press, 1977), pp. 223-232.

5 The Ante-Nicene Fathers, vol. 7, p. 413. Nicene and Post-Nicene Fathers, 1st Series, vol. 1, pp. 353, 354.

6 Socrates, Ecclesiastical History, bk. 5, chap. 22, trans. in Nicene and Post-Nicene Fathers, 2nd series (Grand Rapids: Wm. B. Eerdmans, 1979), vol. 2, p. 132.

7 Sozomen, Ecclesiastical History, bk. 7, chap. 19, trans. in Nicene and Post-Nicene Fathers, 2nd series (Grand Rapids: Wm. B. Eerdmans, 1979), vol. 2, p. 390.

8 Gaston H. Halsberghe, The Cult of Sol Invictus (Leiden: E.J. Brill, 1972), pp. 26, 44. Bacchiocchi, pp. 252a-301.

9 Codex Justinians, Book 3, Title 12.3, trans. in Schaff, History of the Christian Church, 5th ed. (New York: Charles Scribner, 1902), vol. 3, p. 380, note 1.

10 Council of Laodicea, Canon 29, in Charles J. Hefele, A History of the Councils of the Church From the Original Documents, trans. and ed. by Henry N. Oyenham, vol. 12 (Edinburgh: T. and T. Clark, 1876), p. 316.

11 Thomas Aquinas, Summa Theologica, 1947, II.Q.122 Art. 4, p. 1702.

12 C. Mervyn Maxwell, God Cares, vol. 1 (Boise: Pacific Press, 1981), p. 129.

13 Edward T. Hiscox, quoted in the New York Examiner, Nov. 16, 1890.

14 John G. Shea, “The Observance of Sunday and Civil Laws For its Enforcement,” The American Catholic Quarterly Review (Jan. 1883), p. 139.

15 Park, Do Shik, Catholic and Protestant, One Church (Publisher, Soo Hwan Kim, Catholic Publishing House, 1989)

16 Peter Geiermann, The Convert’s Catechism of Catholic Doctrine (St. Louis, Mo.: B. Herder Book Co., 1946), p. 50. Catholic Mirror, Sept., 1893.

17 Everrett F. Harrison, ed., Baker’s Dictionary of Theology, 3rd ed. (Grand Rapids, Mich.: Baker Book House, 1966), p. 426.

18 John Guthrie, The Gospel in Ezekiel (Edinburgh ed., 1857), p. 237.

If you would like to have a Bible study, please contact:

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Frequently Asked Questions on the Sabbath Issue

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1

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After studying the eight biblical passages in regard to Sunday,

it is certain that nowhere does Jesus mention that “You must keep this first day of the week holy as the Sabbath because Sunday is the day of My resurrection.” Indeed, not one of His disciples ever taught this command either. In fact, we should be quite uneasy to find that Sunday is a system created by human tradition rather than by God. Such a state is depicted by the illustration of the man who incorrectly buttons the first button of his four-button suit in the morning and goes the entire day without noticing until he is on his way back home from work. Looking at his own reflection in the mirror, he realizes his mistake with much surprise and embarrassment.

This man now has two options. One option is to undo all the buttons on his suit and re-button everything so that he is wearing it properly. His other choice is just to wear his suit jacket improperly and attempt to justify his unwillingness to make the change. We are all aware of the fact that there have been ongoing efforts to justify Sundaykeeping even after closely examining the eight biblical passages from the Bible and confirming its validity. A look at a few questions that are representative of many on this issue serves to testify to this practice of justifying Sunday-

keeping. The content for this document has been mostly extracted and summarized from the following sources: Shin Gye-Hoon’s The Truth Will Set You Free (pp. 83-112), Lee Young-Lin’s Truth Confirmed (pp. 169-201), Mark Finley’s The Almost Forgotten Day (pp. 107-133), Cho Byung-Suh’s The Christians’ Sabbath (pp. 133-164), and Oh Yong-Suk’s In Search of Lord’s day Worshiping (pp. 33-41).

Question 1: I realize that the biblical Sabbath is the seventh day of the week. However, which day of the week is the seventh day according to today’s calendar system? Also, if we calculate the days of the week starting from Monday, would not Sunday be the seventh day of the week?

The seven-day week system that the world is currently using can only be traced to the Bible.

The length of a year is measured by one complete revolution of the earth around the sun, the length of a month is measured by one revolution of the moon around the earth, and the length of a day has its basis in one complete rotation of the earth on its axis. However, the week system is entirely arbitrary. Not among the celestial bodies or in nature can we find anything that is based upon seven days. Neither the sun, the stars, nor the moon

revolve upon a seven day system. Then when did the week system begin?

The week system has its origin in the Bible when God created the heavens and the earth in six days and blessed the seventh day and sanctified it because in it He rested from all His work. Thereby, He instituted a day of rest for His created beings (Genesis 2:1-3; Exodus 20:8-11). This seven-day week system has been passed down ever since God finished His work of creation. It has extended through many generations, nations, and tongues to the present.

The Bible, which chronicles the history of humanity and the creation of this earth, does not give particular names for the days of the week except for the sixth and seventh days. Instead, today’s Sunday was simply called the first day of the week or the first day after Sabbath, and the other days of the week, besides Friday and Saturday, also did not hold significant names. Today’s Friday was called the sixth day, Preparation Day, or the day before Sabbath. And Saturday was called the seventh day, Sabbath Day, or the Lord’s Day (Genesis 1:2; Luke 23:56; 24:1; Mark 15:42; 16:1; Acts 20:7; 1 Corinthians 16:1-2; Revelation 1:10).

According to the Bible, which days of the week would be the sixth day

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(the Preparation Day), the seventh day (Sabbath), and the first day after Sabbath by today’s calendar?

If we take a look at the following chart to locate the origin of the recent historical week system, the name of each day as used by the Romans, Anglo-Saxons, and the British is as follows:

This chart helps us to understand that the names of the week all have a pagan origin, including those used by Rome, Great Britain, and even Korea.

Then, how can we really know that the biblical name for the seventh day, “Sabbath,” is referring to today’s Saturday? The answer is that many countries around the world still use a similar form of the original language for “Sabbath” which is “Shabbat.”

Even to this day, 180 languages of the world still define Saturday as “Sabbath.” It is “Sabbado” in Portuguese and Spanish, “Subbata,” in Russian, “Shubbuta” in Bulgarian, and “As-Sabt” in Arabic. In other words, the languages of the world prove that Sabbath is the seventh day of the week (Saturday).

Using today’s calendar system, let us look to the Bible to find which day of the week is the biblical Sabbath.

“This man [Joseph of Arimathea] went to Pilate and asked for the body of Jesus. Then he took it down, wrapped it in linen, and laid it in a tomb…. That day was the Preparation, and the Sabbath drew near…. And they rested on the Sabbath according to the commandment. Now on the first day of the week, very early in the

morning, they [the women from Galilee] … came to the tomb … and did not find the body of the Lord Jesus” (Luke 23:52-24:3).

When we take a look at the text in Luke, the day after Preparation Day is Sabbath and the day after Sabbath is the first day of the week. The day after the Sabbath is the day Jesus arose from the dead. We can clearly see which day this translates into today when we study the text by the following chart.

Let us take a look at other sources that reveal the Sabbath as Saturday.

1. United Translation (1971 edition)

“Very early Sunday morning, which is the day after Sabbath (Mark 16:2),” Jesus arose from the grave. Therefore, the next day after Sabbath is Sunday, so the day before Sunday corresponds to today’s Saturday.

2. Thompson Bible • 23:53—Thenhe[Josephof

Arimathea] took it [Jesus’ body] down, wrapped it in linen cloth and placed it in a tomb cut in the rock…. [read Isaiah 53:9]

• 23:54—ItwasPrepara-tionDay, and the Sabbath was about to begin.

• 23:56—Thentheywenthome and prepared spices and perfumes. But they rested on the Sabbath in obedience to the commandment. [Exodus 20:10]

• 24:1—Onthefirstdayofthe week, very early in the morning, the women took the spices they had prepared and went to the tomb.

• 24:2—Theyfoundthestonerolled away from the tomb....

3. Webster’s Dictionary (1968, 1973 edition)

“Saturday is the seventh day of the week. Sunday is the first day of the week.”

Even in the sequential order of most monthly calendars, the weeks usually start on a Sunday and end with Saturday as the seventh day of the week. Taking a close look at all of the evidence, we can be certain that Sunday is not the Sabbath but that Saturday is the biblical Sabbath. And Sunday is most

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Friday Saturday Sunday

Roman Anglo-Saxons British

Luke 23:54—24:1-6

Sun Mon Tues Wed Thurs Fri Sat

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Dies Solis Sun’s Day Sunday

Dies Lunae Moon’s Day MondayDies Martis Tiw’s Day TuesdayMercurii Woden’s Day WednesdayJovis Thor’s Day ThursdayVeneris Frigg’s Day FridaySaturni Seterne’s Day Saturday

Preparation Day SabbathFirst Day

of the Week

The Day Jesus Died

17 18 19 20 21

24 25

1 2

22 23

26 27 28 29 30

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3 4 15 16

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The DayJesus was

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Friday Saturday Sunday

Roman Anglo-Saxons British

Luke 23:54—24:1-6

Sun Mon Tues Wed Thurs Fri Sat

October 1582

Dies Solis Sun’s Day Sunday

Dies Lunae Moon’s Day MondayDies Martis Tiw’s Day TuesdayMercurii Woden’s Day WednesdayJovis Thor’s Day ThursdayVeneris Frigg’s Day FridaySaturni Seterne’s Day Saturday

Preparation Day SabbathFirst Day

of the Week

The Day Jesus Died

17 18 19 20 21

24 25

1 2

22 23

26 27 28 29 30

31

3 4 15 16

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certainly the day of Jesus’ resurrection.

Question 2: How can we believe that today’s Sat-urday, which is the seventh day of the week, coincides with the seventh day established as the Sabbath during Creation? Has the Sabbath always been kept on the seventh day despite any fluctuation of the calendar?

Although there have been changes in the dates, the sequence of the days of the week remained the same.

Even if we suppose hypothetically that people accidentally kept the wrong Sabbath during the 2500 years from Creation until Moses’ exodus from Egypt, this practice would have been corrected by God’s instructions in regard to the collection of manna. God directed the Israelites to accurately observe the Sabbath. The people were commanded to collect the double portion of manna that God sent on Friday, as He did not send any on the Sabbath (Exodus 16:4-31).

Let us take a careful look to determine how, despite events of history and the changing of the calendar, there still has not been a change in the seventh-day Sabbath. The one thing that is universally standardized in all parts of this world is the usage of the Gregorian calendar. We currently use the Gregorian calendar, but previously the Julian calendar was commonly used.

The Julian calendar was named after Julius Caesar, and it was officially promulgated during the celebration of the 708th anniversary of the City of Rome in 46 B.C. Soon after, Julius was assassinated by the Senior Council. Octavius,

who took on the title Augustus Caesar, rose to the throne. In order to assert his power and be regarded no less highly than Julius Caesar, he decreed that changes be made to the calendar. Augustus Caesar ordered the eighth month to be called August and added an extra day to the original 30 days of the month. He subtracted a day from the month of February in order to make this change. Thus February always turns out to be a short month. The dates have been altered but the days of the week have not.

A change was necessary with the Julian (Julius) calendar. Julius Caesar obviously enjoyed enacting changes that would be remembered throughout history. The calendar was used worldwide until the fifteenth century without much problem. However, this calendar was not perfect and it required change. The reason was that in the Julian calendar, one year equaled 365 and a quarter days, but close observations by scientists revealed that the calendar was short by 11 minutes and a few seconds. This is not much, but as time passed, the discrepancy grew more prominent,

the time deficit became larger, and eventually the calendar failed to correspond with the solar markers for the seasons. The spring (vernal) equinox, which traditionally fell on March 21, began to fall closer and closer to early March instead.

During the sixteenth century, great confusion arose as the spring (vernal) equinox took place on March 11 instead of March 21. Astronomers from a European country had been advocating reform to the Julian calendar since the thirteenth century B.C. without much success in bringing a consensus. With the lack of strong leadership, a consensus did not materialize. However, due to the celestial change, which impacted the cycle of the four seasons, which in turn affected farming and other activities, people began to notice that the calendar did not synchronize with the seasons, and it became clear that modifications were necessary.

The Julian calendar was replaced by the Gregorian calendar in 1582 under the rule of the new pope Gregory. The pope became interested in calendar reform and proceeded to revise the calendar by adding ten days to the month of October in the Julian calendar so that the spring (vernal) equinox would fall on March 21 again.

The Gregorian calendar is currently being used virtually everywhere in the world. Although there was the addition of ten days to the month of October when the Julian calendar was modified, no changes were made regarding the days of the week. In other words, the added ten days in 1582 caused Thursday, October 4, to be followed by Friday, October 15.

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The dates were changed, but there was no change to the sequence of the days of the week. The spring (vernal) equinox was corrected by the modification and the problems involved with farming or trade between countries were solved.

Therefore, even though the world went from the Julian to the Gregorian calendar, there has been no change at all in the days of the week. Many astronomers testify that today’s week system is the only scientific system which has been passed down continuously throughout the thousands of years of history, and there has been absolutely no change in the week system despite changes made in the history books. Testimonies to this fact are made by the following leading authorities: former astronomy professor Anders Donner of Helsingfors University; Secretary of the French Academy, M. Emile Picard; Head of Paris University of Astronomy, M. Edovard Bailaud; Head of Lisbon University of Astronomy, Frederico Oom; employee of the American Navy Weather department, W. S. Eichelberger; Research Manager of the American Astronomy University, James Robertson; and employee of the United Kingdom’s Greenwich Royal Astronomy University, T. W. Dyson.

The official reply from the United Kingdom’s Greenwich Observatory to a letter inquiring about the perpetuation of the weekly cycle by Mark Finley, author of The Almost Forgotten Day, serves as a fitting conclusion to Question 2.

Dear Sir:

Your letter to the Astro-nomer Royal at Greenwich has been sent on to us here, and the Director has asked me to reply.

The continuity of the seven-day week has been maintained since the earliest days of the Jewish religion.

The astronomer may be concerned in the decisions relating to the time, the calendar date, and the year number. But since the week is a civil, social, and religious cycle, there is no reason why it should be disturbed by any adjustment of the calendar. Any attempt to disturb the seven-day cycle has always aroused most determined opposition of the Jewish authorities, and we are quite certain that no such disturbance has ever been put into effect. The change from Julian to Gregorian calendar (1582-1927) has always been made so as to leave the weekday sequence undisturbed.

Yours faithfully, R.H. Tucker Information Officer 1

Question 3: In Revelation 1:10, John refers to the “Lord’s Day.” To-day, many people think that the “Lord’s Day” refers to Sunday. Did the early churches regularly meet on Sunday for worship?

The actual phrase “Lord’s Day” is mentioned only once in the entire Bible. However, just from this one verse, many people claim that the Lord’s Day mentioned here is actually signifying Sunday as the Lord’s Day of worship. Mr. Park Young-Gwan, author of Criticizing Heresy, claims that “the Lord’s Day mentioned here means the day we belong to the Lord… the early Christian churches regularly gathered to worship on the first day after Sabbath.”2

However, there is no need to delve into this matter further as it already has been confirmed in the book of Acts and throughout the New Testament that the early Christian churches never met regularly on the first day of the week, Sunday. Here, we would like to verify whether Sunday is the Lord’s Day mentioned in Revelation 1:10, as is commonly understood, and whether it was kept as the custom of the early churches, as Mr. Park Young-Gwan claims.

If the “Lord’s Day” recorded approximately in 96 A.D. in the book of Revelation is actually Sunday, then why is it that the gospel of John, which was written during approximately the same time period, does not use the expression the “Lord’s Day” even once but uses the original expression “the first day of the week”? In addition, as the book of Revelation is a letter (Revelation 1:11) circulated to the various churches in Asia, would John have allowed confusion by using a term unfamiliar to the new

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Friday Saturday Sunday

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Luke 23:54—24:1-6

Sun Mon Tues Wed Thurs Fri Sat

October 1582

Dies Solis Sun’s Day Sunday

Dies Lunae Moon’s Day MondayDies Martis Tiw’s Day TuesdayMercurii Woden’s Day WednesdayJovis Thor’s Day ThursdayVeneris Frigg’s Day FridaySaturni Seterne’s Day Saturday

Preparation Day SabbathFirst Day

of the Week

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17 18 19 20 21

24 25

1 2

22 23

26 27 28 29 30

31

3 4 15 16

Although the calendar underwent changes in the switch from the Julian to the Gregorian, there were no changes regarding the days of the week.

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believers at the time? As the usage of new terminology requires official recognition by the public, John would not have used a term that only he was familiar with.

The first explicit record of calling Sunday the “Lord’s Day” is found in “Peter’s Gospel,”3 which is a false book of the New Testament, written misusing Peter’s name during the latter half of the second century, thus appearing many years after Revelation was written. Also, there is record of Clement, a Catholic priest (c. 150-215), and Tertullian, a Latin Catholic priest (c. 160-240), using the term “Lord’s Day” in this way.4 But John would not, as noted above, have used the phrase the “Lord’s Day” with this meaning, as it was not familiar to the people of the time. A prominent scholar named William Milligan also admits that at that time “proof is wanting that the first day of the week had yet received the name of “The Lord’s day.”5

Then, what is the actual meaning of the “Lord’s Day” which would have been familiar not only to John but also to his readers? In the Old Testament, Sabbath was called “Yahweh’s Sabbath,” but after the Israelite captivity to Babylon, in order to avoid saying God’s holy name Yahweh, the name “Adonai” or “Lord” was spoken in its place. Most translations have preserved this practice. So the Old Testament’s Sabbath was called “Sabbath of the Lord,” “the holy day of the Lord,” (Exodus 20:10; Isaiah 58:13). In other cases God is quoted as calling it “My Sabbath” (Exodus 31:13; Ezekiel 20:20; Isaiah 56:4).

Jesus professes to be the “Lord of the Sabbath” (Greek kurios tou sabbatou)” in the New Testament

(Matthew 12:8; Mark 2:28). This title is similar in meaning to the one used in the Old Testament which designated “Yahweh’s Sabbath.”

Some wonder as to the reason behind John’s use of the expression the “Lord’s Day” in the book of Revelation. Domitian, the Roman Emperor of the time, forced emperor worship in order to deify himself, and all Christians who refused to worship him were either killed or, like John, exiled. Domitian often had others call him “Lord” and “God.”6 Also, if he visited a city on any given day, that day became a holiday as well as a day for emperor worship. This day of worship became known as the “imperial day” which is synonymous to the “Lord’s Day.”7

While John was exiled on Patmos Island, he was alone and deprived of adequate food and clothing. In his suffering, he received a revelation from his loving Lord. John referred to this day as the “Lord’s Day,” a term he would have associated with the Sabbath, based on his knowledge of the Old Testament writings.

With this kind of background, we can confirm the possibility that John’s borrowing of an expression commonly used at the time may have emphasized the worship of Jesus Christ on Sabbath (and not the worship of the emperor), the Christ who became his Lord through Creation and Redemption and who is worshipped and revered on that day. This possibility can be connected to the fact that as he wrote the book of Revelation, he firmly rejected idol worship (Revelation 14:9-11), and he made

a direct appeal to “worship Him who made heaven and earth, the sea and springs of water” (Revelation 14:7), using phrases quoted directly from the Sabbath commandment in the Book of Exodus (Exodus 20:11).

We can also gather John’s stance from his strong emphasis on keeping the commandments of God as characteristic of the people of the last days (Revelation 12:17, 14:12). It is unlikely here that John would have omitted the fourth commandment of the Sabbath and called Sunday the “Lord’s Day” when his vision of heaven had just confirmed that the “commandments of God” are the Ten Commandments which are in the ark of the covenant located in the heavenly temple (Revelation 11:19).

Therefore, the “Lord’s Day” mentioned in Revelation 1:10 is the biblical seventh-day Sabbath (Saturday). Jesus himself declared that “the Son of Man is Lord even of the Sabbath” (Matthew 12:8). That the Sabbath is the “Lord’s Day” is

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both biblically and historically clear.

Question 4: In Romans chapter 14, Paul says that a true Christian “esteems every day alike.” Is the “day” that he is referring to the Sabbath? Or is this a different day?

Those who deny the observance of the seventh-day Sabbath claim that there is no reason to place special focus on the seventh day as the Sabbath. They claim that as long as any one day of the week is distinguished from the others, it does not matter that Sunday, which is the first day of the week, is observed as the Sabbath. They cite Romans 14 in their attempts to back up their claim.

“One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks” (Romans 14:5-6).

Regarding this passage, Paul E. Jewett concludes that “Paul is clearly saying that the gentiles have absolutely no responsibility to observe the Sabbath.”8

Are these verses in Romans 14 really making the claim that any day of the week can be kept as the Sabbath? Let us take a look at what the text does not say. Two questions will help in our study. Does the text have anything to say about the Sabbath? Does it have anything to say about worship? The answer is a definitive No. Paul suggests that we

thank God, but there is no mention of the Sabbath or of worshiping God. So it is dangerous to make the assumption that this text is referring to the Sabbath.

Then what is this text about? Which day is being referred to? The text is clear. It states:

“One person esteems one day above another; another esteems every day alike” (Romans 14:5).

Paul is writing about how man esteems one day above another. The text does not mention the Sabbath or worship or God’s command, only man’s personal consideration of a day. Therefore, Paul is obviously speaking of a matter of human opinion rather than divine command written with God’s finger on stone tablets.

The first verse of this chapter provides us with the key. Paul writes: “Receive one who is weak in the faith, but not to disputes over doubtful things” (Romans 14:1). Paul is writing to those in the faith regarding those who are weak in faith. He advises those with strong faith to keep from passing judgment on “disputable issues” or matters of opinion.

One of these matters of opinion was the appropriateness of partaking of meat that had been offered to idols (read 1 Corinthians 8). Much of the meat sold in the market had been sacrificed to idols by those who were selling it. There were some conscientious Jewish Christians who believed that eating meat offered to idols was as wrong as idolatry itself. Many of these Christians became vegetarians, not to guard their health, but to keep from spiritual corruption. This

issue became a point of conflict in the church at Rome. Paul was concerned mainly about those who divided the church over issues of human opinion, not matters of divine law.

So what is the true meaning of “one day above another” (Romans 14:5-6) which along with dietary issues brought controversy to the early churches of Rome? Approximately in A.D. 57, when the book of Romans was written, there was no debate about whether Saturday was the Sabbath. So what day was Paul referring to when he said, “Let each be fully convinced in his own mind” (Romans 14:5)? This day was not about a day for public worship like the Sabbath but was in regard to a day that each could keep based on their own personal convictions.

What other day during this time period had this type of characteristic? If we take a look at a document called the Didache, which was known as the early church’s manual before and after the first century, we are able to find some clues to this matter. In this instructional book which is founded upon Jewish beliefs and derives much of its text from the Gospels, there are lessons on the communion service, baptism by immersion, and fasting and praying. We are able to confirm from this book that instead of following the Jewish tradition of fasting on Monday and Thursday (Luke 18:12), early Christians began a tradition, which was passed down through generations, of keeping the day of fast on Wednesday and Friday.

Some Jewish Christians strictly observed the original days of

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fasting. But their “faith was weak.” They judged others by their own standards and this brought much disorder to the church. This division was over human non-essentials rather than over doctrinal essentials. Paul clearly solved this matter: “Let not him who does not eat judge him who eats.”

It is appropriate to leave issues regarding personal opinions, such as fasting, up to the individual’s judgment rather than enforcing a regulation. In place of denying the old religious traditions like fasting, which had been practiced for a long time, Paul is advising each individual to act in accordance to personal convictions while accepting those holding different convictions. Romans 14 is thus a reminder not to pass judgment on others.

The question of whether Romans 14:5 sanctioned regarding “every day alike,” including the Sabbath, was addressed by Dr. Brown, a renowned scholar. He wrote: “Although Sabbath is the holy day the Jews observed during the Old Testament times, it was created before Judaism and is a part of the Ten Commandments. Not only did the Son of Man Himself say that He became the ‘Lord of the Sabbath’ (Mark 2:28) but there is no way that the Sabbath, a part of the Ten Commandments, of which God said that ‘till heaven and earth passes away, one jot or one tittle will by no means pass from the law till all is fulfilled,’ is the same as any other day of work or festival holidays or the first day of the month.”9

If we argue that Dr. Brown’s analysis is incorrect, then we still cannot claim Sunday as a holy day.

This is because, hypothetically, if Monday is no better than Sunday, or if Sunday is the same as every other day, then how can worship services be held only on Sundays? Would not this be saying that depending on the situation of a particular group, the Lord’s Day can be observed on any day of the week according to our own convenience?

An understanding of Romans 14 makes it clear that the day which each should be convinced of is not Sabbath or Sunday. During the time of Paul, the issue of a correct day of worship was not in controversy. It is difficult to believe that Paul, an avid Sabbath-keeper (Acts 17:2; 18:4, 11) would have said to ignore the observance of Sabbath. Such a command could have easily become as divisive an issue as circumcision within the atmosphere of the time. If Paul advocated freedom to observe any day of the week as the Sabbath, then he would have directly contradicted Jesus’ special concerns for Sabbath observance (Matthew 24:20).

An analysis of Romans 14:5 by a well-known Protestant church further extends this argument.

“If the Sabbath is truly a much older system than Judaism, and if the Sabbath, under Judaism, was really revered with the perpetual sacredness of the Ten Command-ments, if the Sabbath was mentioned [by God] within the fear of Mount Sinai, and if the Son of Man Himself actually said, ‘the Son of Man is also Lord of the Sabbath (Mark 2:28)’ when He was on this earth, then it will be a difficult task to actually prove the fact that Paul was trying to allow readers to think that Sabbath, along with the Jewish

festival days, was included as one of the ‘days’ mentioned in Romans 14:5.”10

Question 5: Doesn’t Paul tell us in Colossians 2:16-17 not to let anyone judge us by what we eat or drink or about religious festivals or the Sabbath day? Some people use this text to claim that Sabbath observance was abolished along with the religious festival and new moon celebration and so they argue that we no longer need to keep it holy. Please shed some light on this issue.

This verse is perhaps the most quoted Bible text in the argument against the holy observance of the seventh-day Sabbath. But is this Bible text really making a claim against Sabbath observance? You may believe that it is making this claim if you are under the false assumption that the Ten Commandments were abolished on the cross. Those who have not carefully studied the Bible may come to this conclusion and many scholars have offered their opinions about this text. The following is John Calvin’s interpretation of this text, which many Christians are familiar with.

“All that fall under the ceremonial law were abolished at the first advent of Christ. Because He is the Truth, all symbolisms were done away with by His presence. He is the true fulfillment of the Sabbath. Paul says in Colossians 2:17 that ‘these are a shadow of the things that were to come; the reality, however, is found in Christ.’ So, Christians must stay away from observing all forms of superstition.”11

Would it be superstitious to follow the examples of Jesus and

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His apostles in keeping the Sabbath holy? Is Calvin’s interpretation correct? In order to accurately understand the original text and the reason behind Paul’s counsel, we need to clearly understand the context and the background of that particular time period.

Around the time when Paul was writing this letter from the Roman prison (A.D. 62), the church of Colossae in Asia Minor was experiencing much hardship due to a group promoting ‘The Colossian Heresy.’ There was a degree of heresy among the Colossians as evidenced in Paul’s following expressions: “through hollow and deceptive philosophy” (2:8), “philosophy of human tradition and the principles of this world” (2:8, 20), “delight in false humility and the worship of angels” (2:18), “self-imposed worship and harsh treatment of the body” (2:23).

Due to their religious philosophy founded upon the Persian and Greek theory of dualism mixed with the mystical thoughts of the Orient, the people in The Colossian Heresy were branded as Gnostics. The Dead Sea Scrolls have confirmed that these false teachings crept into Judaism early on. They eventually infiltrated Christianity, and The Colossian Heresy greatly influenced the church.

Aside from Jesus Christ, the heretics deified various angels as mediators of creation and salvation between God and man. They denied Jesus’ complete divinity and humanity. They taught that salvation was achieved by offering sacrifices and engaging in festivities, which included the New Moon celebration and

the Sabbath. It is important to note that the “shadow” Paul wrote of (2:17) does not constitute the real thing. The real entity is seen by way of the shadow. In the same way, the sacrifices and ceremonies of the Old Testament served as shadows of Jesus Christ’s redemptive work for the Israelites.

So in the same chapter from verses 9-15, Paul illustrates the good news by using the legal expressions of that time in order to describe the personhood of Jesus Christ who is the embodiment of the shadow. Paul explains the blessings that the Colossians received through the life, death, and resurrection of Jesus.

Summary of the Good News:

1. In Christ dwells all the fullness of the Godhead bodily (v.9).

2. In Christ is the death of the cross, the burial, and the resurrection. This was the work of redemption for all humanity (v. 11-13).

3. So for those who believe, Christ has canceled the “written code” (“bond of indebtedness” in Greek) (v.14).

4. On the cross, Christ completely destroyed Satan who had tirelessly worked to make us pay the price for our sins. A careful reading of the original Greek text reveals that the cross had completely obliterated and disarmed the powers and the authorities of

Satan and his minions (v. 15).

After the apostle Paul explained this

marvelous good news to the Colossians who

had been harassed by false teachers, he instructed them

to “not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a

Sabbath day” (v. 16). This passage was set forth to teach how the coming of Christ and His work of salvation helped to do away with the traditions of the Old Testament. The sacrificial rites of the Old Testament served as shadows of the things to come and so when Christ—the Substance—fulfilled the work of redemption (v. 17), these services were no longer needed.

Some may ask at this point whether the seventh-day observance of the fourth commandment, which was introduced before sin came into the world (Gen. 2:1-3), was also abolished on the cross along with the sacrificial services of the Old Testament.

In order to answer this question, let us take a close look at the sacrificial systems of the Old Testament which served as the shadows of the things to come.

Eating and DrinkingSacrifices offered in the sanctuary

were of two kinds: blood sacrifices and non-blood offerings. Included in the meal offering were flour, oil, and incense (Leviticus 2:2-7). The high priest partook of the unleavened grain which symbolized

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the body of Christ (Leviticus 2:3, 10; John 6:5, 35).

The drink offering of wine, which was given together with the burnt offering (Numbers 15:4-10), symbolized the life of Christ and is present at communion in the form of grape juice (Matthew 26:27-28). Hebrews 9:9-10 explains the extent to which the burnt offerings and drink offerings played a part in the sanctuary service. It states that they served as an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to clear the conscience of the worshiper. They are only a matter of food and drink and various ceremonial washings—external regulations applying until the time of the new order.

New Moon Celebration and Feasts

As the shadow of what is to come, the New Moon celebration and feasts represented the sacrificial method of the Old Testament, described by Paul in Hebrews 10:1, in which the law is a “shadow of the good things that are coming.” The feasts depicted in Colossians 2:16 are the seven feasts which were observed as described in Leviticus 23: Passover, Feast of Unleavened Bread, Waving of the Sheaf, Pentecost, Feast of Trumpets, Day of Atonement, and Feast of Tabernacles. Certain appointed days in some of these festivals were to be a day of rest regardless whether the day fell during the week or was on the Sabbath (Lev. 23). The faithful observance of these services served as shadows of Jesus Christ’s plan of salvation.

The lamb killed during Passover sunset (14th of Nisan, the first month in the Spring), represented Jesus Christ who also would die at sunset and who is the subject of pure sacrifice; the feast of unleavened bread (starting the 15th of Nisan), which called for one week of eating yeastless bread, represented the body of Christ, our bread of life; the waving of the sheaf of the first harvested grain (16th of Nisan) wonderfully represented Christ who would rise from the dead as the first fruit three days after the Passover. Sacrifice without the feast is as meaningless as a wedding party without the groom. The importance of these services, which served as shadows of what was to come, is the reason the book of Colossians draws attention to Christ as the entity to which the shadows pointed.

Sabbath of the Colossians

What kind of “Sabbath” is being spoken of in company with the

following expressions: “eating and drinking,” “feasts and new moon celebration,” and “the shadow of what’s to come”?

In Greek, the “Sabbath” is in the plural form (genitive: sabbaton), and it is not referring to the seventh-day Sabbath but to the Sabbaths designated among the seven feasts. When were these Sabbaths, which were expressed in plural form? As we have seen, there were seven feasts in the Old Testament: Passover (Ex-odus 12:1-16; Leviticus 23:4-5), Unleavened Bread (23:6-8), Firstfruits or Wave Sheaf (23:9-14), Pentecost (23:15-21), Feast of Trumpets (23:23-25), Day of Atonement (23:27-32), and the Feast of Tabernacles (23:39-43). During these feasts, the Bible says the people were to keep the following days by not doing regular work: the first and seventh day of Unleavened Bread, which fell on the 15th and 21st day of the first month (23:7-8); Pen-tecost, 50 days after the start of Unleavened Bread (Lev. 23:21); Feast of Trumpets, first day of the seventh month (Lev. 23: 24-25); Day of Atonement, 10th day of the seventh month (Lev. 23: 28-32); and the Feast of Tabernacles, first and eighth day, which fell on the 15th & 22nd day of the seventh month (Lev. 23:35-36). Although these Sabbaths may fall on the seventh day of the week, often they came during the week. These Sabbaths were not memorials of creation as described in the fourth commandment but served as ceremonial/festival Sabbaths. These Sabbaths were in addition to those “for the Lord’s Sabbaths” (Lev. 23:38).”

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So Colossians 2:16-17 should be interpreted as follows: All the ceremonial feasts of “eating and drinking,” meat for burnt offering, atonement, guilt offering, flour for the fellowship offering and wine for the drink offering, the various feasts and New Moon celebration were abolished. There-fore do not pay attention when people criticize you for not observing the Old Testament’s festivals and ceremonial Sabbaths in order to be saved.

The Ten Commandments were not abolished at the Cross

However, as previously mentioned, since the Sabbath was expressed in the plural form in Colossians 2:16, and in several places (such as Numbers 28:9-25) the seventh-day Sabbath and the festival season Sab-baths are mentioned together,12 some people claim that Colossians teaches that the seventh-day Sabbath was also abolished at the Cross. Then, is the seventh-day Sabbath also a shadow of what is to come just

like the ceremonial laws that were entrusted to the Israelites in the Old Testament? The answer is No. As already illustrated, the seventh-day Sabbath was established when God created the heavens, earth and mankind. The Sabbath is a memorial of creation. The Creator’s command for the benefit of mankind is to keep the seventh-day Sabbath holy as outlined in the Ten Command-ments (Exodus 20:8-11). This command is still valid for all Christians today because the Sabbath has its origin in Creation—before sin came into the world (Genesis 2:1-3, Hebrews 4:4).

Therefore, we would not be interpreting the Bible correctly if we adopt Calvin’s interpretation of Colossians 2:16-17 and view the Sabbath as having been abolished with Jesus’ first coming and the keeping of the Sabbath according to the fourth commandment as a superstitious act. Adherence to Calvin’s teachings raises the following questions: Is only the fourth of the 10 commandments to be considered a ceremonial law and thus abolished? Is it

really superstitious to keep the Sabbath holy? Are the other nine commandments also ceremonial laws and thus to be abolished at the cross? Are the teachings in most churches today to follow these nine commandments but superstitious commands?

The last subject to study is the issue dealing with those matters “which are a shadow of things to come, but the substance is of Christ” (Colossians 2:17). The festivities of the Old Testament are related to the history of salvation demonstrated in Christ’s ministry on earth and heaven. The significance of the sabbatical year (Deuteronomy 15:1-6) and the Year of Jubilee (Leviticus 25:8-12) was derived from the seventh-day Sabbath and fulfilled in the life of Christ. The blessings of Sabbath which were established at the time of creation will be restored in the new heavens and the new earth (Isaiah 66:22-23). But the Sabbath did not foreshadow any part of the work of Christ. It always testified of His creative work at the beginning of our world. The seventh-day Sabbath, then, was not abolished at the cross nor has it been changed to another day after the resurrection. It is the everlasting truth.

Question 6: If Saturday is the Sabbath according to the Commandments, then why did the reformers, such as Luther and Calvin, keep Sunday instead of Saturday?

The reformers such as Luther and Calvin were of sincere faith and served as precious servants of God who strove to follow God’s will. However, they were at this time coming out of the spiritual obscurity which characterized Copyright © Ellen G. White Estate, Inc.

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the Middle Ages, often referred to as the Dark Ages. They were beginning to receive new light from the Bible.

They worked to establish a church on the firm truths of the Bible and the belief of righteousness by faith as they sought to remove the doctrinal errors and superstitions taught by the Catholic Church. Yet, they did not arrive at an understanding of the Sabbath truth. However, we know that despite adversity and persecution, they did their best with the light of truth received.

So with the understanding that reform does not cease at one time and truth is not always given all at once, all believers should work on reforming the errors within their church. If we utilize the light received as efficiently as possible, God will indeed entrust us with even more light as His expectations for us grow (Matthew 25:14-30).

Question 7: If the Sabbath is God’s special day, then why aren’t the great religious leaders of our world keeping it?

This may take you by surprise, but this question has been asked before (at least one version of it). This conversation is recorded in John 7:46-48: “The officers answered, ‘No man ever spoke like this Man!’ Then the Pharisees answered them, ‘Are you also deceived? Have any of the rulers or the Pharisees believed in Him?’”

Evidently, the temple officers were impressed by Jesus’ teachings. But in trying to dispel that interest, the Pharisees told them, “Don’t be deceived. Wait for the religious leaders. If Jesus is truly the Messiah, then they will let you know! They will be the first to know.” However, these religious leaders, supposed to be students of Scripture, were the ones who rejected Jesus’ teachings and eventually nailed Him to the Cross.

It is interesting to observe that there were three classes of religious leaders during Jesus’ time. First, there were those who were ignorantly blind. They did not consciously reject the Messiah, for they did not fully grasp who He was (see especially James 4:17; Acts 17:30). Second, there were those who purposefully closed their eyes. They had a sense of who Jesus was but they were unwilling to make the necessary changes to follow Him. Jesus did not satisfy their selfish expectations of the Messiah (John 9:41). John writes, “For they loved the praise of men more than the praise of God” (John 12:43). Third, there were those religious leaders who were seeking the truth with sincere and earnest hearts. This group worked behind the scenes to influence the other leaders to lean favorably toward Jesus. Nicodemus

and Joseph of Arimathea belonged in this category. Many who were part of this group bravely stood up for Christ. The book of Acts tells us that after Jesus’ death and the outpouring of the Holy Spirit on the Day of Pentecost, “the word of God spread, and the number of the disciples multiplied greatly in Jerusalem, and a great many of the priests were obedient to the faith” (Acts 6:7).

The important thing to keep in mind is that God does not ask, “What did your religious leaders do?” Instead, God says that “each of us shall give account of himself to God,” (Romans 14:12) and that “we must all appear before the judgment seat of Christ” (2 Corinthians 5:10).

Honest Yet Dishonest Transaction: Shortened Ruler

The following story will provide an illustration of the responsibility that is ours. There was a man who ran a fabric store. One day, a woman bought ten yards of cloth. Upon coming home and looking at the material, she perceived that she had less cloth than she had paid for. So she measured the cloth with a new yardstick that she had bought recently and found out that it was ten inches short. She immediately took the cloth back to the store and informed the owner that she had been shortchanged.

He replied: “There is no way. We have been building a trusting relationship for many generations based on honest business transactions and I had to have made correct measurements.” The owner hesitantly picked up the ruler he always used

56

and measured the material. Upon measuring, he said, “Look. It is exactly ten yards.” The confused lady quickly went home and remeasured the material using her new yardstick. Even after re-measuring it, she found that it was short by exactly an inch. This time, she brought her yardstick to the store in order to compare it with the owner’s. She showed it to him and said, “Look, the measure you are using is short by an inch.” And to his embarrassment, the owner found that his ruler was indeed short an inch. He couldn’t believe it. This meant that he had been engaging in unlawful business transactions, as he had been using a faulty ruler that didn’t measure up to correct standards.

However, the circumstances around the error can be understood.

The ruler had been a part of the store for generations as it had been passed down from his father, grandfather, great-grandfather, all the way back to his great-great-grandfather, and with the passage of time, it had slowly begun to wear out, thus becoming short by an inch. The current owner of the store as well as the former owners had been honest and credible. However, along the way, they had begun unintentionally to shortchange customers as they were using a ruler that did not meet the standard length. Although they had been engaging in wrongful behavior, they were not totally responsible for their actions as they honestly did not know of the error.

“Truly, these times of ignorance God overlooked, but now

commands all men everywhere to repent” (Acts 17:30). The responsibility to make a change begins when knowledge is gained. What is the owner who has been using an inaccurate measure all this time to do? If he continues now to use the old ruler, which is short by an inch, the issue needs to be viewed in a new light. The knowing use of the faulty measure will result in dishonest transactions.

We all have a personal responsibility to God. It does not matter what the religious leaders of today do. What is important is how you and I respond to God’s truth. If God has personally convicted you of the Sabbath truth, then hesitating to respond is at the peril of your soul. When God reveals truth, how will you respond?

1 Mark A. Finley, The Almost Forgotten Day (Siloam Springs, Concerned Group, Inc., 1994), pp. 25-26.

2 Young Gwan Park, Criticizing Cults (1), 252.

3 The Gospel According to Peter, 9. 12. The Ante-Nicene Fathers, vol. 1, 47. Samuele Bacchiocchi. From Sabbath to Sunday (Rome: The Pontificial Gregorian University Press, 1977), 2.

4 The Ante-Nicene Fathers, vol 2, 545.

5 William Milligan, The Expositor’s Bible, The Book of Revelation, 13.

6 Philip Schaff, History of the Christian Church, 8th ed., 1903, vol. 2, 44.

7 R.H. Mounce, The Book of Revelation (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979), 76.

8 Paul E. Jewett. Lord’s Day. Han Hum Ok, trans. (Seoul: Reformation Assoc., 1987), p. 46.

9 R. Jamieson, A.R, Fausset, D. Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948), Vol 4. (14:5).

10 Jamieson, Faussett, Brown’s Commentary on Rom 14:5, cited in Nichol, 194)

11 John Calvin, Institutes of Christian Religion, bk. 2, ch. VIII, XXXI.

12 References: 1 Chronicles 23:30-31; 2 Kings 2:4, 8:12-13; Nehemiah 10:33; Ezekiel 45:17, 46:4-15.

13 Kei-Hoon Shin, Darkness Cannot Prevail Against Light (Seoul: Korean Mission Media Association, 1991), pp. 154-155.

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What do the Scriptures say about the observance of the

biblical Sabbath? What are some practical ways to set aside this day of worship? This article is prepared to help those who would like to observe the biblical Sabbath.

To “remember the Sabbath day, to keep it holy” (Ex. 20:8), we must think of the Sabbath throughout the week and make the preparations necessary to observe it in a manner pleasing to God. We should be careful not to so exhaust our energies during the week that we cannot engage in His service on the Sabbath.

Because the Sabbath is a day of special communion with God in which we are invited to joyously celebrate His gracious activities in creation and redemption, it is important that we avoid anything that tends to diminish its sacred atmosphere. The Bible specifies that on the Sabbath we should

cease our secular work (Ex. 20:10), avoiding all work done to earn a living and all business transactions (Neh. 13:15-22). We are to honor God, “not doing your own ways, nor finding your own pleasure, nor speaking your own words” (Isa. 58:13). Devoting this day to pleasing ourselves, to being involved in secular interests, conversations, and thoughts or to be engaging in sports would detract from communion with our Creator and violate the sacredness of the Sabbath.” (White, Selected Messages, book 3, p. 258.)

Our concern for the Sabbath command should extend to all who are under our jurisdiction—our children, those who work for us, and even our visitors and animals (Ex. 20:10), so that they also may enjoy the blessings of the Sabbath.

The Sabbath begins at sunset on Friday evening and ends at sunset Saturday evening (see Gen. 1:5; cf.

Mark 1:32; Lev. 23:32).2 Scripture calls the day before the Sabbath (Friday)—the preparation day—(Mark 15:42)—a day to prepare for the Sabbath so that nothing will spoil its sacredness. On this day those who make the family’s meals should prepare food for the Sabbath so that during its sacred hours they also can rest from their labors (see Ex. 16:23; Num. 11:8).

When the holy hours of the Sabbath approach, it is well for family members or groups of believers to gather together just before the setting of the sun on Friday evening to sing, pray, and read God’s Word, thus inviting the Spirit of Christ as a welcome guest. Similarly they should mark its close by uniting in worship toward the close of the Sabbath on Saturday evening, requesting God’s presence and guidance through the ensuing week.

The Lord calls upon His people

The Observance of the Sabbath

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to make the Sabbath a day of delight (Isa. 58:13). How can they do this? Only as they follow the example of Christ, the Lord of the Sabbath, can they ever hope to experience the real joy, and satisfaction that God has for them on this day.

Christ regularly worshiped on the Sabbath, took part in the services, and gave religious instruction (Mark 1:21; 3:1-4; Luke 4:16-27; 13:10). But He did more than just worship. He fellowshipped with others (Mark 1:29-31; Luke 14:1), spent time outdoors (Mark 2:23), and went about doing holy deeds of mercy. Wherever He could, He healed the sick and afflicted (Mark 1:21-31; 3:1-5; Luke 13:10-17; 14:2-4; John 5:1-15; 9:1-14).

When criticized for His work of alleviating suffering, Jesus replied, “It is lawful to do good on the Sabbath” (Matt. 12:12). His healing activities neither broke the Sabbath nor abolished it. But they did terminate the burdensome regulations that had distorted the meaning of the Sabbath as God’s instrument of spiritual refreshment and delight.* God intended the Sabbath for humanity’s spiritual enrichment. Activities that enhance communication with God are proper; those which distract from that purpose and turn the Sabbath into a holiday are improper.

The Lord of the Sabbath invites all to follow His example. Those who accept His call experience the Sabbath as a delight and a spiritual feast—a foretaste of heaven. They discover that “the Sabbath is designed by God to prevent spiritual discouragement. Week by week the seventh day comforts our conscience, assuring us that despite

our unfinished characters we stand complete in Christ.

His accomplishment at Calvary counts as our atonement. We enter His rest.” (George E. Vandeman, When God Made Rest (Boise, ID: Pacific Press, 1987), p. 21.)

* Does Christ’s example mandate that Christian hospitals should stay open for seven days without providing any Sabbath rest for their staff? Realizing the needs of hospital personnel, White said, “The Saviour has shown us by His example that it is right to relieve suffering on this day; but physicians and nurses should do no unnecessary work. Ordinary treatment, and operations that can wait, should be deferred till the next day. Let the patients know

that physicians must have one day for rest” (Medical Ministry [Mountain View, Calif.: Pacific Press, 1963], p. 214). The fees for these medical services on the Sabbath are to be put aside for charity work. White wrote, “It may be necessary to devote even the hours of the holy Sabbath to the relief of suffering humanity. But the fee for such labor should be put into the treasury of the Lord, to be used for the worthy poor, who need medical skill but cannot afford to pay for it” (ibid., p. 216).

[Editors Note: This excerpt is from Seventh-day Adventists Believe…: A Biblical Exposition of 27 Fundamental Doctrines, pp. 263-264]

When the holy hours of the Sabbath approach, it is well for family members or groups of believers to gather

together just before the setting of the sun on Friday evening to sing, pray, and read God’s Word, thus inviting

the Spirit of Christ as a welcome guest. Similarly they should mark its close by uniting in worship toward the close of the Sabbath on Saturday evening, requesting

God’s presence and guidance through the ensuing week.

59

(The Man who Wrote His Autobiography before He was Born)

출생 전에

자서전을 쓴 사람

조명수 편저

Appeal for Your Support and ParticipationThe ultimate purpose of The Beauty and Truth Calendar is to contribute towards hastening Christ’s second coming through its distribution to every family in the world—every nation, tribe, language and people.

It is my prayer and appeal that you may contribute to this endeavor by sharing this resource with others. May God’s blessing be upon you and this ministry as we work together.

If you would like to offer financial support of any amount,

Please make checks payable to: Calendar Evangelism Project P.O. Box 2583, Silver Spring, MD 20915

The Beauty and Truth Calendar was prepared by:

Ronald Myung Soo Cho, Ph.DSpecial Assistant to the President

Allegheny East ConferenceEmail: mscho144@hotmail.com

Calendar Designed by: Sam Covarrubias

If you would like to place an order for the Sabbath

Calendar (2010),

Contact:Tel: 240-997-0445

888-210-2022 E mail: remnant_144@hotmail.com

Web: www.sabbathcalendar.org

If you would like to have a Bible study, please contact:

The author of the book “The Biblical Lord’s Day and it’s purpose” recently finished preparing a new resource, “The Man Who Wrote His Autobiography Before He Was Born.”

The name of the man who wrote his autobiography before he was born is Jesus, and his autobiography is found in the Bible composed of the Old and New Tesaments. This comprehensive study about the Prophecy and Fulfillment of Jesus presents such topics as:

• His Genealogy• His Birth• His Ministry• Distrust and Rejection• Accused of a Criminal• Resurrection and Ascension• Ministry in Heaven after the Ascension

• Protection the Righteous Ones from the Last Seven Plagues

• The Second Coming• Return to the Earth after the 1000 Years• Eternal Extinction of Satan, Fallen

Angels, Sin, and Death• Creation of New Heaven and Earth

If you are interested, you can receive it electronically free of charge. Send an email request to: remnant_144@hotmail.com

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