Genesis 9:8-17 - God's Covenant

 The Noahic Covenant is the first covenant made with mankind after the destruction of the world and the emergence of the then new-world. This covenant was unconditional, in that God made promises that were not dependent on anything from mankind or creation. God spelled out who the members of this covenant were – man had no say-so in who was included. This covenant was typical of the New Covenant, which is the last covenant made with mankind after the great flood. The New Covenant is unconditional, in that God has acted to redeem people without regard to anything man may have or was capable of doing. And God chose who would benefit from this covenant – man has no say-so in who was included. Just as the judgment of the flood was a type, or shadow, pointing to the final Day of Judgment, so the covenant of that era is a type or shadow of the final covenant God would make with His creatures.

Genesis 8:20 - 9:7 Promise and Law

 God has never left His people without law, instruction, guidance for how they are to live. Just as in the garden, with the provision that they may eat of every tree, except the one; here man may eat any creature – but there’s a limit: no eating flesh with the blood still in it. There’s a lesson in the blood.

Why I do not think the 1st day of the week is “the Lord’s Day.”

The phrase, “the Lord’s Day,” is found only in Revelation 1:10 and I find nothing in that passage or book or the entire canon that indicates John meant the first day of the week. Here’s the immediate context:

Rev 1:9-11 (HCSB)

I, John, your brother and partner in the tribulation, kingdom, and endurance that are in Jesus, was on the island called Patmos because of God’s word and the testimony about Jesus. I was in the Spirit on the Lord’s day, and I heard a loud voice behind me like a trumpet saying, “Write on a scroll what you see and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

John’s Revelation is an apocalyptic work; he is told to write what he sees and he was in the Spirit on the day in question. This sets the stage for word pictures and figures of speech. I know of one clear thing that favors of seeing “the Lord’s Day” as a reference to Sunday: many (but not all) of the early post-biblical saints considered it that way. But the first and foremost rule of interpretation is context. And the second is like unto it: Scripture interprets Scripture. We must seek the meaning of this phrase from Scripture, first within Revelation; supplemented by history.

One thing to consider is John’s statement that he “was in the Spirit” in Revelation 1:10. He heard a loud voice like a trumpet playing. Compare this with another passage: After this I looked, and there in heaven was an open door. The first voice that I had heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” Immediately I was in the Spirit, and a throne was set there in heaven. One was seated on the throne, and the One seated looked like jasper and carnelian stone. A rainbow that looked like an emerald surrounded the throne. (Rev 4:1-3) John also said he “was in the Spirit” in Revelation 17:3 and 21:10. In each of the passages other than Revelation 1:10 we are given clear indication that being in the Spirit means John was experiencing a glorious vision of heaven and was not involved in earthly things. This is the first textual clue that indicates (to me) that “the Lord’s Day” is not referring to a recurring day of the week on this planet.

The grammatical structure of the phrase is similar to “the Lord’s Supper,” showing His possession or rule. This is a different structure than “the Day of the Lord” but does not inherently lend support to calling the first day of the week “the Lord’s Day.” In fact, on that great and terrible day when Christ comes with the shout of the arch-angel and the sound of a trumpet to judge the nations, every knee will bow and every tongue will confess that He is Lord. Is that not His day? Is that not the ultimate expression of a day that is all about the Lord Jesus? Far better, in my opinion, to be in awe of that Lord’s Day as we meet weekly than to refer to a recurring day by the phrase.

The context of Revelation chapter 1 is a prelude to what follows in this apocalyptic book; a book filled with repeated looks at the end of the age, the Day of Judgment, the Day of the Lord. In this book of symbols, where John doesn’t even list the 12 tribes as they are found in the Old Testament, I don’t see it as a stretch that he would use a related but different phrase to refer to what lies before him (the Day of the Lord) in the series of visions he is about to experience. How a literal day of the week fits into this type of context is beyond me.

Secondly, if John meant the first day of the week by this phrase, why did no other apostle see it as such? Aside from the gospel accounts, which use the phrase “first day of the week” to refer to the day Christ was raised from the dead, the specific identification of when the saints met is used only twice that I find. In Acts 20:7 we read, “On the first day of the week, we assembled to break bread. Paul spoke to them, and since he was about to depart the next day, he extended his message until midnight.” And in 1 Corinthians 16:2, “On the first day of the week, each of you is to set something aside and save in keeping with how he prospers, so that no collections will need to be made when I come.” Paul, who was taught by Christ (Gal 1:12), didn’t identify the first day of the week as “the Lord’s Day;” what explains John coming to that conclusion without any record of its adoption in Scripture?

Thirdly, while history is informative, it is not authoritative. We know that even Christians can become devoted to religious days and having some early saints putting a special label on Sunday is not unexpected. But that doesn’t interpret Revelation 1:10. Paul, again, teaches us that it’s perfectly acceptable if one esteems a day but another esteems all days alike (Rom 14:5-6). Why would he say this if the 1^st day was special?

In some Muslim nations, Christians gather on a day other than Sunday, as meeting on Sunday is not safe – identifies them as Christians to the government spies. Are they in sin for meeting on a different day? How about those saints who live in the far north country, where days are not so neatly observed in nature as they are closer to the equator? As long as the saints of the living God meet regularly to function as the Bible describes, I don’t think which day of the week they meet matters.

Now I am firmly in agreement that the saints are to meet regularly – weekly – and have been largely doing this on the first day of the week. I think what took place on that first day, Christ being raised from the dead, is holy; and I think what the saints do when we gather (pray, praise, teach, preach, fellowship) is holy; I do not see the Christian faith being built on or organized around holy places or holy days. Our faith rests on the Holy One and is organized around His holy Word.

In Graeme Goldsworthy's Trilogy, he makes this observation in his The Gospel in Revelation:

It would be surprising indeed if an author so heavily dependent, as John is, upon the Old Testament did not at some stage introduce the notion of the day of the Lord to describe the climax of God’s war against evil. John makes specific mention of the day of God several times. The emphasis may differ in these, but their relation to the saving action of God can be confidently affirmed. (page 209)

John’s unique reference to ‘the Lord’s day’ in verse 10 is usually taken to mean that it was Sunday when he received these visions. If it can be sustained that the term was used to designate the first day of the week in John’s time, it still does not detract from the distinct possibility that John makes reference to the day for its theological overtones rather that to pass on the trivial piece of information about what day of the week it was. (page 231)

Goldsworthy makes a lot sense. I won’t fight with one who says Sunday is “the Lord’s Day” and I pray none make calling it such a test of faith or fellowship. Let us gather around the Lord in spirit and in truth each week (on the first day or the third) to exalt Christ and build up His body even as we await His coming on His great and terrible day.

Genesis 6:1-7 Depravity on Display

Depravity on Display, from Genesis 6:1-7.

Natural man is hopeless. Our culture displays what the Word of God tells us. Genesis 6 is a warning of temporal judgment, a shadow of the final judgment.

These is but One Who can provide refuge.

 

Revelation 12 - In this world you will have trouble

Here's the audio of my sermon, from Revelation 12, where my aim was to demonstrate a hermeneutic for apocalyptic Scripture and to press the theme from John 16:33 - Jesus tells us all thing so in Him we will have peace. In this world we WILL HAVE TROUBLE, but be of GOOD CHEER - Jesus has overcome/conquered the world!

Sermon is here 

Genesis 3:14-24; The Consequence of Sin

 

The Consequences of Sin – Genesis 3:14-24

On the Serpent

On the Woman

On the Man

The Garden is closed

The Savior is promised

Holy people, not holy days.

Col 2:16-17 (HCSB) Therefore, don’t let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day. These are a shadow of what was to come; the substance is the Messiah.

Far too often debate about how to interpret this passage focuses on the phrase “Sabbath day,” rather than seeking to understand the picture painted by the apostle. Countless times, the meaning of what we read in the new testament can be rightly understood by having knowledge of the old testament. So it is which this lesson in Colossians 2:16-17.

The phrase “festival or a new moon or a Sabbath day” must be looked at, not merely the Sabbath day. Paul says “these things,” referring to what was mentioned in verse 16 – food, drink, festivals, new moons, and Sabbath days. The phrase “festival or a new moon or a Sabbath day” shows up in 7 Old Covenant passages, provided below. Please read through them and do not be put off if the words are not in the same order as in Colossians 2 – the picture is the same.

1Chr 23:30-32 (HCSB) They are also to stand every morning to give thanks and praise to the LORD, and likewise in the evening. Whenever burnt offerings are offered to the LORD on the Sabbaths, New Moons, and appointed festivals, they are to do so regularly in the LORD’s presence according to the number prescribed for them. They are to carry out their responsibilities for the tent of meeting, for the holy place, and for their relatives, the sons of Aaron, in the service of the LORD’s temple.”

2 Chr 2:4 (HCSB) Now I am building a temple for the name of Yahweh my God in order to dedicate it to Him for burning fragrant incense before Him, for displaying the rows of the bread of the Presence continuously, and for sacrificing burnt offerings for the morning and the evening, the Sabbaths and the New Moons, and the appointed festivals of the LORD our God. This is ordained for Israel forever.

2Chr 8:12-13 (HCSB) At that time Solomon offered burnt offerings to the LORD on the LORD’s altar he had made in front of the portico. He followed the daily requirement for offerings according to the commandment of Moses for Sabbaths, New Moons, and the three annual appointed festivals: the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Booths.

2Chr 31:2-3 (HCSB) Hezekiah reestablished the divisions of the priests and Levites for the burnt offerings and fellowship offerings, for ministry, for giving thanks, and for praise in the gates of the camp of the LORD, each division corresponding to his service among the priests and Levites. The king contributed from his own possessions for the regular morning and evening burnt offerings, the burnt offerings of the Sabbaths, of the New Moons, and of the appointed feasts, as written in the law of the LORD.

Neh 10:32-33 (HCSB) We will impose the following commands on ourselves: To give an eighth of an ounce of silver yearly for the service of the house of our God: the bread displayed before the LORD, the daily grain offering, the regular burnt offering, the Sabbath and New Moon offerings, the appointed festivals, the holy things, the sin offerings to atone for Israel, and for all the work of the house of our God.

Isa 1:13-14 (HCSB) Stop bringing useless offerings. Your incense is detestable to Me. New Moons and Sabbaths, and the calling of solemn assemblies — I cannot stand iniquity with a festival. I hate your New Moons and prescribed festivals. They have become a burden to Me; I am tired of putting up with them.

Ezek 45:16-17 (HCSB) “All the people of the land must take part in this contribution for the prince in Israel. Then the burnt offerings, grain offerings, and drink offerings for the festivals, New Moons, and Sabbaths — for all the appointed times of the house of Israel — will be the prince’s responsibility. He will provide the sin offerings, grain offerings, burnt offerings, and fellowship offerings to make atonement on behalf of the house of Israel.

Hos 2:10-11 (HCSB) Now I will expose her shame in the sight of her lovers, and no one will rescue her from My hands. I will put an end to all her celebrations: her feasts, New Moons, and Sabbaths — all her festivals.

Recall Colossians 2, not to let anyone judge us on questions of food and drink, or with regard to a festival or a new moon or a Sabbath because these are a shadow of the things to come, but the substance belongs to Christ.

We know that “the kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit” (Rom 14:17). So our focus is on what remains. This pattern of days refers to all of the holy days of the Jews, from yearly feasts to the weekly Sabbath, and comes from repeated descriptions of the Mosaic ritual as shown above. How does it make sense to claim the weekly Sabbath is not part of this summary? Only by blindly following a systematic theology wherein the Jewish weekly Sabbath has been re-skinned as the “Christian Sabbath” is this possible – but that does NOT make it biblical!

Scripture reinforces this idea, that days are not “holy” in the Christian faith, but a matter of personal conviction. Rom 14:5-6a (HCSB) “One person considers one day to be above another day. Someone else considers every day to be the same. Each one must be fully convinced in his own mind. Whoever observes the day, observes it for the honor of the Lord.”

If you think Sunday is a holy day, observe it for the honor of the Lord. That does not provide a platform to condescend toward those who consider every day to be the same.  As one who is in this latter category, I see the gathering of saints (usually on Sunday) as a holy thing; not the day. Same with the day of the Lord’s resurrection – what took place that day is holy, the day is not.

The Christian faith is not food or drink, holy places or holy days. It is righteousness, peace, and joy in the Holy Spirit, which every child of God should recognize, enjoy, and praise God for His continued goodness towards us. Our predilection with calendars should not color over our focus on the One who saves sinners.