Cultivating My Child’s Covetous Heart

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“A man is given to covetousness when he overloads himself with worldly business…(H)e has scarce time to eat his meat, but no time to pray.” (Thomas Watson, The Ten Commandments, 176)

Last article we saw how a covetous spirit is evidenced in us when we begin to neglect the spiritual aspect of living in pursuit of the common, or worldly. When we begin neglecting our private or corporate worship these are clear signs that we are longing more for the things of this world than for fellowship with God. But we are not only responsible for our own covetous desires. We also bear some responsibility to those who live around us. In no relationship is that responsibility more obvious than between parents and children. And yet, however well-intentioned we may be, there are ways we, as parents, contribute to a spirit of covetousness in our children.

  1. Failure to teach contentment. It is difficult to teach contentment in our western culture. Our children are constantly being bombarded with commercials and catalogues which encourage them to want just a little bit more than they already have. From our children’s perspective, every commercial and catalogue will present them with something they “need” rather than just “want.” 1 Tim. 6:6-10 clearly teaches a love for the riches of this world is destructive. The apostle’s list of needs is quite small: food and clothing. We have to teach this truth to our children and show them how grateful we are for what God has already provided. We can do so by speaking about how the Lord has blessed us beyond measure. This action may seem insignificant, but it will make a big impact.
  2. Failure to teach our children to love the heavenly things. So much of what we model to our children is caught rather than taught. We can constantly tell our children they need to set their eyes on the things above, but unless our actions corroborate this teaching, our children will learn to ignore our words and look simply to our actions. We have to model being heavenly minded in our work and play. We have to lead our children in faithfully study and practice of God’s word. We have to lead our children to value the Lord more than anything else including the fleeting riches of this world.
  3. Failure to restrain the lusts of their flesh. When we give our children unbridled access to their heart’s desire, we are training them to direct all their energy to the pursuit of those things. It could be sports, arts, play time, book learning, or anything else. As parents it is our God-given responsibility to set limits for our children. If our children are always allowed to pursue their own desires, this pattern of behavior will follow them into adulthood. If we insist our children participate in the work of running the family, cheer for their siblings’ successes, do special things for their mother on Mothers’ Day and a host of other options, they will understand they are not the center of the universe, a helpful disposition to encourage contentment rather than covetousness.

Covetousness is one of the great sins of our time. And it will show up in our hearts and our children’s hearts. However we do not have to encourage them in this regard. Instead let us set them a healthy example which they can follow as their little hearts are shaped and molded by the Holy Spirit.

Cultivating My Covetous Heart

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“A man is given to covetousness when he overloads himself with worldly business…(H)e has scarce time to eat his meat, but no time to pray.” (Thomas Watson, The Ten Commandments, 176)

Ouch! Thomas Watson sure knows how to make it hurt! But just because it hurts doesn’t mean it is not worth considering. Watson’s statement is one that could be applied to all of us on some days. We are all covetous by nature. Like book-ends in God’s Moral Law, both the 1st and 10th commandments confront us with our motivations and loves. Because of their nature, these two commandments summarize our disobedience to the other eight. When we take the name of the Lord in vain we elevate our own desires over the Lord’s thereby setting other gods before him. Or when we steal, the seed form has already long been growing within us: covetousness. We covet when we want something we do not have. So, are you covetous? Are you leading your children toward covetousness?

In this article we will deal with our hearts. In the quote above, Watson makes a distinction between a man’s valuation of his appetites versus his fellowship with God in prayer. It is a sobering assessment, to be sure. I am not seeking to quibble about the kinds of work does and their corresponding demands. I think the Christian street sweeper is as engaged in glorifying God as a pastor and I know this work can be demanding. My questions are designed instead to help us see if we are drifting into sin in our pursuit of our worldly work. We are prone to covet the world’s power, wealth, popularity and success. Certain decisions will reveal our heart’s desire to have taken on a sinful, covetous turn.

The first and tenth commandments remind us we may worship no other gods and should be content with what God has given. So when we find ourselves neglecting God in prayer, we have forgotten these commandments. I cannot give definitive answer on the “when” and “how much” of our private worship, but I can definitively say we should. If only we would apply the same level of intensity to our pursuit of God as we apply to our attempts to win a promotion or raise at work. This very issue is on Watson’s mind when he describes the man who does not consider any amount of hours spent satisfying his appetites to be enough, but does not even begin praying. This inconsistency shows there is a war of loves being waged in our hearts and the good side is losing. We direct our most intense efforts toward that which means the most to us. What will we love more? The flesh or our Lord?

Overloading ourselves with worldly business can also be recognized when we miss corporate worship to take care of our regular employment. God commands one day in seven be given him for the activities relating to his worship. Absenting ourselves from corporate worship should flash a huge red flag in our minds. This decision indicates we want the world’s recognition so badly, we are willing to take from God’s time and apply it to our businesses or jobs so we might gain it. When we begin to make these kinds of choices we are demonstrating a priority: we want the things God has not given us and will pursue them at all costs.

Certainly we must repent of our own covetousness, but we also should guard ourselves against teaching our children to do the same. More on that next time.

Dealing with Sin Is More Than Saying “I’m Sorry.”

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Our relationships are marred by our sins. This truth should not surprise us because of the corruption of our natures. Yet Christ, in his word, calls us to be discontent about and turn away from our sin (Cf. Luke 13:1-5). As part of the gift of our salvation, Christ provides us with the grace to respond to our sin. This process is summarized in the doctrine of repentance and it is a gift from God.

When God converts us he causes us to deal with our sin. In our families, our children sin against each other and under duress they may mutter and grumble, “I’m sorry,” as unintelligibly as possible to get dad off his back. We may try to handle our transgression against our wife this way. Let me suggest that this process is not a manifestation of repentance. At best it is an expression of regret, but it is not repentance. So what does repentance look like? To help us we will look at Westminster Confession of Faith, chapter 15.2. There the Biblical doctrine of repentance is summarized as:

  1. Recognizing sin for what it is. When God saves us, the scales over our spiritual eyes are removed. We see our sin for what it truly is: rotten fruit that is born by our rotten souls (Cf. Luke 6:43-45). This recognition will rightly cause us to cry to God for forgiveness. However, repentance not only makes us sorry for sin, but also causes us to hate it. This hatred is not simply regret, guilt, or dislike. We know we sinned. And we know our sin is intentional, filthy and odious before the Lord. Repentance leads us to acknowledge these things. Muttering a half-hearted “Sorry.” communicates neither regret nor hatred of sin. Do we ask God to help us hate our sin? Do we humble ourselves by acknowledging our guilt by asking for forgiveness? Let us not minimize our sin by simply saying we are sorry. Let us acknowledge our sin what it is: intentional and filthy.
  2. Fleeing to Christ for mercy. In repentance we learn to recognize that, though our sin may have consequences in our relationships, it is primarily sin against God. Our sin makes us guilty in his sight, deserving his just punishment. When God shows us this truth he, though his Spirit, enables us to flee to Christ for forgiveness. More significant than reconciliation with the people we have offended is reconciliation with the God. Let us not skip over confession of sin in our private prayers with a generic acknowledgment that we have sinned. Let us name our sins and confess them (Cf. Psalm 32:3-5). Let us ask the Lord to remember steadfast love, that he would shower his mercy on us.
  3. Committing to new obedience. Repentance is not a daily revisiting of the same sins so we can get off the hook. We may struggle mightily with sin, even besetting sin, but part of repentance is learning to love sin’s opposite. Sin is lawlessness (Cf. 1 John 3:4), and its opposite is obedience to God’s law. If we struggle with pride, repentance teaches us humility. If we struggle with lust, repentance teaches us purity. If we struggle with greed, repentance teaches us generosity.

We should never trivialize our response to sin in repentance. Expressing passing regret is not repentance. We must learn to see the filth of our sin, to hate it with all our hearts, to flee to Christ for his mercy, and to turn then to a new obedience.

Our Problem with Princes

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The purpose of this post is not to define the biblical doctrine of marriage. My assumption is that the biblical view of marriage between one man and woman is correct, pure, righteous and not to be changed. Instead, I want to make some observations about how we, as Christians, can respond to the June 26, 2015 decision from the Supreme Court of the United States changing the definition of marriage.

First, we can revisit our understanding of the doctrine of God’s providence and sovereignty. The civil magistrate is an appointed agent from God for the purpose of protecting good and punishing evil (Rom. 13:1-4). This agent has rejected God’s word in favor of the clamoring of culture. That, however, does not mean that God is caught flat-footed. Proverbs 21:1 tells us: “The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will.” The Supreme Court’s decision is not outside of God’s providential governing of the world. The Westminster Confession of Faith tells us God governs even over the sins of men, ordering and governing them to his own holy end (See WCF 5.4). God is not in heaven wringing his hands over these disorderly justices. He turns their hearts whichever way he wills. We do not know the final destination of this chapter of history, but we know God is in control of it.

Second, we should be humble, not self-righteous. Biblically, it is sinful to pervert the God-ordained institution of marriage. But the church has to guard herself against the self-righteousness of the Pharisee: “I thank you that I am not like other men” (Luke 18:9-14). The only difference between the Christian and the non-Christian is the presence of the Holy Spirit. Unless a person is changed by the Holy Spirit he cannot enter the kingdom of heaven. All people, by nature, are deserving of God’s wrath and judgment. The most loving and humble expression toward our fellow man is to tell them of the salvation offered in Christ. They, like you at one time, are in need to hear that sin leads to death, but that death has been swallowed up in victory for those who have placed their faith in Christ and his perfect work of atonement.

Third, we should be convicted of our prayerlessness. In prayer we express our complete dependence on God. Whether Arminian or Calvinistic, in prayer we recognize that our help is in the name of the Lord who made heaven and earth (Psalm 124:8). The church has not been fervent in seeking God’s face in protecting the institution of marriage. We have not wrestled as Jacob did. We have not said, “I will not let you go until you bless me.” (Genesis 32:26). Let today be the day we start fervently to pray to the Lord again.

In these days, turn to the Lord for security and do not look with confidence to the princes of our land. The solution to our nation’s sin problem is not found in the right politician. As the hymn “Hallelujah, Praise Jehovah, O My Soul” reminds us, they will die, to dust returning, and their purposes shall end. Instead, the cry of Scripture is: “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and his will make straight your paths.” (Proverbs 3:5-6).

Daddy, Does It Matter if I Sin?

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Sin. It is the odious cause of our sin and misery. Since the fall, creation groans as it waits for redemption. But we learn early on as children that our sins are forgiven. Jesus died for our sins, so we are not guilty any more. Too often we want to stop right there, wrap it up in a neat package and call it the gospel. However, if we want to maintain a biblical view of God’s redemption of man we have to understand both justification and sanctification.

Justification. In the life of every single believer there is a moment in time where something happens to them. They do not participate in this event, but receive it passively. There is a singular moment in time where God declares them to be righteous in his sight. Every single sin is forgiven and their filthy garments are replaced with robes of the purest white. The passivity of the Christian in this part of the work of redemption is of first importance. Never can we come to the point where we think anything belonging to us contributes to this declaration. Not our tradition, family background, church attendance, or parenting philosophy. Nothing. We simply stand in God’s courtroom and hear him declare, “Not guilty!” He makes this declaration because he is just. His justice has been satisfied in Christ who paid the penalty that belonged to us. We are free from the guilt of sin, but not free to continue to live in sin.

Sanctification. As with justification, the lives of all believers are also marked with subsequent transformation, called sanctification. This change is gradual, many times painful and incomplete in this life, but it is certain. In contrast to our justification, sanctification is not a legal pronouncement. Sanctification is a process of learning to shake off the slavery to sin from which we have been rescued. Scripture repeatedly tells us to put off our old ways and live in righteousness (Cf. Col. 3; Rom. 6:1-2; Eph. 5:1-5). In addition, we are told that this change within us is so essential to the gospel that we can expect no true expression of faith without accompanying works (Cf. Jam. 1:22-25). This work requires effort on our part, by the power of the Holy Spirit who is at work in us. He enables, but we must strive to do this work.

So does it matter if we sin? From a salvation perspective, the works of Christians do not contribute to our eternal condition. Therefore our sins do not effect our standing before God. They are forgiven and cannot be unforgiven. Yet, our sins are grievous in God’s sight. Each time we sin, we demean the sacrifice of Christ. Sin is a clinging to our pre-redemption condition and a denial of what we are called to do as God’s people. We are to be working out our salvation in fear and trembling, because of love for God, thankfulness for salvation and eternal joy flowing from our understanding of the free gift of justification. So the gospel requires a careful consideration both of justification and sanctification. If we fail our gospel understanding will be truncated.

The Sabbath. Now What?

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My experience has been that there is a tendency within the church not to take the fourth commandment as seriously as the other nine. There are a variety of reasons for this, some with better intentions than others, but as we conclude our examination on the Sabbath we should make sure we take a proper biblical view of the significance of the Sabbath.

The Westminster Shorter Catechism, a 17th century summary of many of the doctrines taught in Scripture, summarizes our obligations on the Sabbath as follows in #60:

“The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days; and spending the whole time in the public and private exercises of worship, except so much as is to be taken up in the works of necessity and mercy.”

This definition is often too narrow even for the most conservative Christian. They will throw up their hands and say, “Who can live to such a standard!” and contend Westminster is returning to legalism, or the burden of the Old Testament administration of the law. However, we have seen before that the obligations of God’s law do not change in transition from the Covenant of Works to the Covenant of Grace. Only the one who will obey them to grant life to God’s people changes. Since the 4th commandment is part of the moral law, its standard does not change. In addition, it is absolutely true that you cannot live to such a standard. That is the entire point. Neither can you live to the standard of the other nine commandments. However, our failures in part do not justify our neglect of the whole. The Lord cares about the Sabbath as much as the other commandments which we can see in the penalties he assigns to its breech.

God gives the outline of what should and should not be done on the Sabbath in Ex. 20:8-11 and Deut. 5:12-15. However, the penalties for breaking the law are given a little later. When God gives the penalty associated with breaking the Sabbath, he assigns it the highest possible value. To break the 4th commandment is a capital crime for Israel. It is on the same plane as murder, kidnapping, adultery, blasphemy and other such heinous sins. This penalty is not merely theory for the Lord, but he commands a man who collected sticks on the Sabbath to be put to death for it (Cf. Num. 15:32-36). Later on the neglect of the Sabbath would be one of the sins of the nation of Israel that led to its death in exile (Cf. Ezek. 20:12-13).

God cares deeply about his Sabbath and so we should be wary of discarding it. For some Sabbath observance may be a new idea, for some it may be a neglected idea, for some it may be a traditional idea. As we look at Scripture it should become for us a delightful idea. The Sabbath preserves for God’s people the centrality of worship in the governing of our time. Is it any surprise that the world should want to eliminate its practice? In the Westminster Larger Catechism the pastors of the 17th century sought to impress the significance of the Sabbath by saying that, “Satan with his instruments much labor to blot out the glory, and even the memory of it (the Sabbath – GG), to bring in all irreligion and impiety.” (WLC #121).

Now, church, let me ask. Since we have turned our back on the Sabbath in the last 50 years, do we have more or less commitment to Christ’s church? Are there more or less time dedicated to the corporate worship of God? Do people have a higher or lower regard for God as a result? I think the answers are clear, and it makes me wonder whether Satan and his instruments are temporarily being given their way to show us the results of the neglect of the worship of God.

What Can I Do on the Sabbath?

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In this post, I’m going to assume you are on board with the idea that Sabbath observance continues to be binding in the New Testament church. If not, you can review my posts here, here and here. The question for today is how to set apart the Sabbath as holy as New Testament believers. Whenever you start talking about setting apart the Sabbath, the main question many people want to solve is whether or not their particular activity of choice would be permissible on the Lord’s Day. “Is it okay for me to do activity X on the Sabbath?” Other people have made artificial lines in the sand in an effort to maintain the sanctity of this day. I think we can do better. I think Scripture gives us a very clear picture of what the Sabbath, or Lord’s Day, should look like. The directives of the Bible on this commandment can be broken down into three main areas.

First, the fourth commandment clearly states that our daily labors are to cease. The Lord commands that on his Sabbath we “shall not do any work.” It is directed at individuals. Of course, works of necessity and mercy are not included in this command to rest, but by and large, we are to cease from our labors.

Second, the fourth commandment also states that the daily labors of those under our care should cease. From children to servants to cattle to foreigners, none are to do any work. The best picture of the implementation of this commandment comes from Neh. 13:15-22. There Nehemiah forcefully implements Sabbath rest, not only for the people of Israel, but also for the Tyrian merchants who tried to set up shop outside the gates. He understood: the Sabbath was a day of rest.

Third, as is so often the case in Scripture, mere external action is not a sufficient expression of our love for God. It must be accompanied by the appropriate motivation. Is. 58:13-14 tell us that on the Sabbath day our hearts are to be turned aside from our own pleasures and instead directed toward delighting in the Lord.

With these broad-stroke principles laid out in Scripture, we can determine the appropriateness of many, if not most, activities on the Sabbath. We simply translate the principles into questions and subject any activity to them: 1. Am I working? 2. Am I making anyone else work? 3. Am I turning from my own pleasure and delighting in the Lord? So long as we answer honestly I think these questions will take care of 95% of the activities in question. I will give only one example:

Can I eat in a restaurant on the Sabbath after morning church? Well, assuming there is no emergency crisis at your house you can ask the three questions. Are you working? No. Are you making others work? Yes. Are you delighting in the Lord? Maybe. For the Christian asking the three questions helps us see there is something in behavior that goes against God’s instruction. We are causing others to work and the 4th commandment says we should not. If our actions violate God’s commandment the Christian is not free to act in that way.

Do not forget. The Christian obeys God’s laws evangelically. What I mean is, we do not obey because we are hoping for God’s approval. Instead, we know and believe what God has done to make us acceptable, so we delight in being able to obey him. In Rom. 7:24 Paul, in agony of spirit cries out about how wretched a man he is. He does not cry this way because he has to obey God’s commandments. He cries out this way because he continually disobeys the commandments. So ask the three questions about your choices of activity on the Sabbath and be prepared to delight yourself in obeying the Lord.

The Purpose of the Sabbath

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In our consideration of the Sabbath seen that the fourth commandment is part of the moral law given by God. These laws reflect the very character of God and turning against them is to turn against God. This moral law is summarized in the Ten Commandments (Cf. Deut. 4:13). Since the Sabbath is part of the Decalogue, this commandment is also binding for today. For the sake of time, I am assuming the arguments for the transfer of the Old Testament Sabbath from the seventh day to the Christian Sabbath, or Lord’s Day, on the first day of the week. I do that so we can take time to understand the purpose for God giving the fourth commandment instead.

There are three main reasons why God gives us the Sabbath:

First, Exodus 20:8-11 teaches us that God gives us the Sabbath so we might imitate his rest after he had finished his creative work. Each week again, we remember God’s rest and imitate him. Our rest draws us back to the six days of creation when God made all things. He is the creator of all things and therefore is Lord of all things. Nothing in this world falls outside the realm of God’s sovereign power. Considering this truth helps us to remember our obligation to him.

Second, Deuteronomy 5:12-15 teaches us to remember something else: the Exodus. There Moses says Israel is to obey the Sabbath because God led them out of Egypt. In the New Testament economy we have a similar exodus experience. It does not involve sand, tents and Jericho, yet the exodus is just as significant. By God’s grace, we are led out of our bondage to sin to the blessed hope of eternal redemption. We are led out of the kingdom of darkness into the kingdom of light (Cf. Col. 1:13). On the Sabbath we are called to remember our redemption.

Third, because of our propensity to be satisfied with hollow, outward obedience, God also directs our motives for the day. In Isaiah 58:13-14, we are told we ought not delight in our own pleasure but instead delight in the Lord. The function of Sabbath is, in fact, to help us turn from our normal orientation toward the Lord. We know from Romans 12:1-2 that all of life is worship to God, but in a special way, God sets aside the Sabbath for the purpose of worship: a special day for delighting in the Lord.

The Sabbath, then, functions as that weekly reminder of our eternal obligation to the Lord because we are his creatures, his gracious redemption of our souls from Satan’s kingdom and the worship we should give him on this special holy day. So what happens when we neglect the Sabbath? We eliminate the God-given reminder of who we are to live for. Instead of that weekly, central reminder that God is the author of all time, God becomes one of the choices we may make when it comes to using our time. We will work when we want, play when we want, travel when we want, sing when we want, and worship when we want, if at all. Skeptical? Just look around and ask yourself whether the church has flourished or faltered since she turned her back on the Sabbath.

The Sabbath in ALL of History

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Last post we looked at the Sabbath as one of the three creation ordinances God established to give structure to our relationships with him, his world, and our fellow man. These ordinances are simply ways in which man is to imitate God. Work, marriage and rest are all done by God and as his image-bearers, we should do them as well.

These ordinances were established prior to the fall into sin, and form a perpetual order for mankind. They make up part of the core of man’s obligations to God. There are other obligations God places on his creation as well as part of his relationship with the world. These relationships between God and man in their different forms are called God’s covenants in Scripture. Prior to sin, God’s covenant with man was defined along the lines of his obedience. Man was to live before the Lord in perfect obedience, and in response God would graciously give life (Cf. Gen. 2:17). The initial relationship between God and man is typically called the Covenant of Works, or Life. However, after the fall in Gen. 3:8 man dies both physically and spiritually. His thoughts, motivations and desires are all corrupted by sin.

Man can no longer meet the righteous requirements of the obligations that go along with God’s covenant. However, God in his grace inaugurates another covenant: the Covenant of Grace. In this covenant, though man is unable to fulfill and obey, God sends the seed of the woman to be the mediator between God and man. This mediator is the Christ who lives in perfect obedience to God on our behalf. He came not to abolish the law and the prophets, but to fulfill them (Mt. 5:17). His perfect righteousness is imputed to us that we would have life. If Christ had disobeyed he would not have been able to mediate between God and man. So Christ’s obedience does matter. God’s obligations for man never change, because they reflect his unchangeable character. These obligations make up God’s moral law.

God’s moral law is distinct from his other laws. When God summarizes the obligations of the covenant he gives to Israel, he summarizes them in the Ten Commandments (Cf. Deut. 4:13). We have already seen that God’s obligations do not change between covenants administrations. That means in all ages, the Ten Commandments are binding. We can easily see this distinction if we try and apply the Decalogue to pre-fall Eden.

If Adam, in Eden, would have decided to make an idol, he would have sinned. If Adam, in Eden, would have murdered or would have stolen, he would have sinned. However, if Adam failed to set up cities of refuge in Eden, he would not have sinned. The moral law, summarized in the Ten Commandments, was binding for him. The other laws are specific applications of this moral law to the people of Israel, or to the world as a whole now stained with sin.

Now here comes the point of this whole exercise. Since the Sabbath Day is part of the Ten Commandments it is part of God’s perpetual obligations for man and therefore is applicable for us as well. Exactly how that plays itself out in today’s world I leave for the next article.

What Is the Sabbath?

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“And he said to them, ‘The Sabbath was made for man, not man for the Sabbath.’ (Mark 2:27)

Thus the debate begins. Is Sabbath an abiding principle, or is it something just for the nation of Israel? Are there Ten Commandments or nine? Does the New Testament church still need to honor the Sabbath? These are questions over which many sincere believers disagree. But what does the Bible teach us? Before we answer that question let us make time to understand our cultural context.

Until fairly recently North American culture respected the idea of Sabbath. This idea was implemented by the settlers of the New World and can be traced back as early as 1620. More than 300 years later, in 1961 the Supreme Court ruled in favor of laws prohibiting commerce on Sunday. In Canada, the Lord’s Day Act was finally struck down in 1985 to allow stores to be open on Sunday. Those prohibitions have long been cast aside and the idea of a national day of rest is laughable to most. Others, on the other extreme, turn Sunday into a day of list keeping. Therefore we have two extremes. One says the Sabbath is to be ignored, the other turns it into a checklist of things to and not to do.

To understand Sabbath we have to start at the beginning. To what point in history can our foundations for the Sabbath be traced? We can turn right to the beginning of time: creation. As God creates the world he institutes foundational ordinances to shape man’s relationship with the world he is to steward as well as with the God who gave him this responsibility. We will look briefly at the first two before settling in on a more detailed study on the Sabbath:

  1. Work. In Gen. 2:15, God places Adam in Eden to work there. Work is not a result of the fall, but precedes the fall and will continue into heaven. Work is what God does (see John 5:17). Man, as his image bearer, should reflect him.
  2. Marriage. In Gen. 2:24, bringing Adam and Eve together is the foundation for the institution of marriage. It is because God brought the first people together that marriage continues today. In Hosea, God himself is described as the faithful husband to an unfaithful bride, Israel. Marriage is designed by God and practiced faithfully by him. Man, as his image bearer should reflect him.
  3. Sabbath Rest. In Gen. 2:1-3 God sets apart one day in seven for rest. This rest is made up of the enjoyment of God’s blessing and the recognition of the special purpose assigned to the seventh day when God makes it holy (v. 3). Blessing in the Bible is the opposite of cursing. When God curses Adam after the fall he banishes him from his presence (Gen. 3:24). This curse is replaced in heaven with blessing when God promises to dwell among his people (Rev. 21:3). In addition, God makes the Sabbath holy. When God makes something holy he sets it apart for a special use. The seventh day is set apart to enjoy the blessing, or presence, of God. God rests on the seventh day, not from all his work, but from the work of creation. God rests on the seventh day. Man, as his image bearer should reflect him.

Sabbath. It is established at creation as one of the three foundational creation ordinances. Whatever we conclude in the weeks ahead, we cannot say Sabbath is cancelled with Moses’ other ceremonial laws, because it predates the law given at Sinai. Our task in the weeks ahead will be to discern the significance of this creation ordinance in the life of Israel, but then also in the life of the church.