The End Of The Law For Righteousness

Is Sabbath Observance Mosaic and Christian?

Numbers 15:32–36 (NKJV)

32 Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. 33 And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation. 34 They put him under guard, because it had not been explained what should be done to him. 35 Then the Lord said to Moses, “The man must surely be put to death; all the congregation shall stone him with stones outside the camp.” 36 So, as the Lord commanded Moses, all the congregation brought him outside the camp and stoned him with stones, and he died.

We are continuing our critique of Walter Chantry’s book “Call The Sabbath A Delight.” In we are seeing clearer and clearer the heresies of the birthed out of covenant theology. Walter begins using Numbers 15:32-36 to make a case of the continuation of a Sabbath observance for the Christian. By way of remembrance, I used this same passage to make my argument against a Christian sabbath, but I want to reapply it quickly to give a fuller context of what is occurring in that passage, but with a few additional insights. But first lets address how Walter is misusing it in a manner that misrepresents the character of the Lord in order to honor ‘the tradition’ (1Cor.7:19). He writes, “Almighty God personally commanded that the Sabbath-breaker be stoned. Jewish sabbath practice was very strict. The State of Israel enforced the fourth commandment with capital punishment. Not only did the people watch the execution, but were to all participate in the execution.” . . . “As the Sabbath was practiced under Moses, the fourth commandment was rigorously applied and any offense was met with severe punishment. Moses’ system was exacting, stern, unyielding and stark.” Walter is accusing Moses of operating out of (a different spirit) than Jesus and the Apostles, for he says the Law ‘under Moses’ was hard to bear, but that is simply not true. While it is true that, according to Acts 15:10, Peter said it was hard for them and their fathers to bear, but it was not because of the spirit of Moses but because of the spirit of all the added traditions of the cultural changes. The Spirit of the Lord doesn’t change (Mal.3:6). Walter sounds like a Dispensationist with that kind of speech. Did the Spirit of the Lord somehow change with a new administration of his grace? Did the Lord somehow turn from stern to soft? Or is Walter just blaming the spirit of Moses? How would Moses be at fault if he was just obeying the voice of the Spirit that was directing him? No, we have to answer this by the Spirit’s intent of the law. Walter points us in the right direction to answer this, but is still misguided by the Spirit’s intent in Paul, stating, “That is why Paul, the super-strict Pharisee, said, ‘We were held prisoners by the law, locked up . . .’ (Gal.3:23)” But that’s not Paul’s point in preaching to the Galatians who were bewitched by the Judaizers (Gal.3:1). The previous verse (22) gives why Paul said that, for it was to confine all ‘under sin’ that the promise would be through faith and not through the law. It wasn’t because the Law was super-strict, but because the self-righteous made it super-strict to hold onto the their honor and prestige over the conscience of the people (Lk.11:43). When the Law was first given it was for a mercy by the Spirit; so no, it is not as you say “vital to understanding how the fourth commandment is to be understood and applied (in our day).” The Law was given for their day! And it kept them under guard as Paul did say, until righteousness would be by faith in Jesus Christ alone, rather than looking forward (to his day) under a sacrificial system (Jn.8:56).

In that culture, sticks were a necessity to daily life (1Kgs.17:10), but (the sign) of the Sabbath was extremely significant to their relationship to Yahweh, who was the power of their deliverance from Pharaoh (Ex.16:11-35). But this incident of gathering sticks happened in the wilderness of their testing before they entered the promised land (Jos.5:9-12). Therefore it was considered a presumptuous act to gather the sticks on the sabbath, when God had been miraculously providing the necessities of the children of Israel during their time of testing, to bring them into subjection to the greatness of his holy name -- Yahweh. Yet, they persisted in unbelief with continual grumbling against his name. So the Lord was not in the business of showing additional mercy during that time because of the disposition of their complaints. Therefore ‘the Lord of the Sabbath’ chose justice on that day to the letter of the law, which is his divine right as Lord over all, to demonstrate his great name among those who covenanted with him the day he spoke from the fire (Dt.5:1-6). There was no excuse to be gathering sticks, which would have been most likely to make a fire to make bread, but their bread was to be prepared on the sixth day (Ex.16:27-30). This was about learning to obey God’s voice (Ex.19:5; 23:21; 1Sam.15:22; Heb.3:7-19), not a specific pattern of work and rest that applies equally to everybody in all times and cultures. Therefore, the Christ Jesus of Nazareth commands, ‘Come to me, all you who labor and are weary, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.’ Notice that this is about rest, not only from works, but for their souls. The law gave no rest to the soul. Therefore the created weekly sabbath is made for man, but he is no longer obligated to make himself a slave of it, for it has become a matter of conscience. But no one who truly loves Lord is suggesting that we are to abandon Christ and the signs of his new covenant.

So the sabbath was for a mercy in bringing out the children of Israel from slavery in Egypt, but more importantly as a sign of their communion with God. That’s why the Lord struck the man down who gathered sticks in his presumption of the Lord’s mercy. Notice that he was kept under guard to be tried by a jury. The Law also said that you must hear his case before you judge a man according to the letter of the law (Jn.7:51). It was after his trial that he was found guilty by the Spirit of the Lord, after all the laws (and motives) were examined in what they should do to him (Lev.19:16; Dt.17:12; Num.35:12). I highly doubt that if the man was gathering sticks to stay warm around the fire on very cold day or night, which was highly unlikely in the wilderness at that time, that the Spirit of the Lord would have the man stoned by a trial and jury. In fact, in the wilderness the Lord was so severe, because he wanted them to think and act as one Spirit in the Lord’s will, that many did not enter in because of unbelief. That’s what took them so long to enter the promised land.

But Walter’s error goes on further, for he writes, “God is righteous. He demands that man be righteous just like himself if man is to receive God’s favor, communion, and blessing.” That’s only half true! God is righteous, but he doesn’t demand we be righteous before we enter communion with him. For no man would be able to find favor nor have communion if he must be righteous as God is righteous. The whole point of Christ’s communion with sinners was to make them righteous as he is righteous. And it is God’s favor that we are given the heart to obey, but we don’t make ourselves righteous to obtain the blessing and the favor. The favor and the blessing are already in the sacrifice, and that’s what separates the Sabbath observance from the Lord’s Day blessing. And you wonder why they refuse to call your sabbath a delight! Walter says, “Keeping the Sabbath Day holy is a commandment embedded in the code of moral law written by God’s own finger. It is part of the definition of righteousness.” But something changed the definition, Walter. Do you remember what that was? “However the moral law in the hands of Moses was wielded quite differently from the same law in the hands of Jesus Christ,” says Walter. Really? So it’s Moses’ fault that God appears stern under the Old Covenant? If it was written by the finger of God, how did the hand of Moses corrupt the Spirit in which it was delivered (Num.20:12-13)? “Precisely the same standard of morality is found in the covenant of Moses and in the New Covenant,” says Walter. No, Walter, Christ increased it with every ounce of virtue from his incarnate life. “Our Savior handled precisely the same Sabbath law in a different spirit,” says Walter (1Cor.10:1-5).

We have already discussed in a previous post about how the Sabbath was a sign of the national, civil covenant of Israel, which is no longer a continuation in the church, and Walter would partially agree with that, but why does he argue for two mediators, when the Bible speaks of only one? In making the New Covenant sound more soft regarding the commandment, he writes, “The Master reminds us of God’s judgment but stipulates no civil reprisals for breaking the Sabbath.” But why, Walter? It’s because the testator fulfilled the sign making an end of the law for righteousness. There’s a new testament because there is only one Mediator, not two. “This same contrast may be seen as the two Mediators handle others of God’s moral laws,” says Walter. This is where covenant theology becomes a heresy in the hands of proud men. The Bible only offers us one Mediator, which he dies as a testator in fulfillment of the first covenant, to establish the second, which is of the law of faith (Rom.3:27-31).

Hebrews 9:16–22 (NKJV)

16 For where there is a testament, there must also of necessity be the death of the testator. 17 For a testament is in force after men are dead, since it has no power at all while the testator lives. 18 Therefore not even the first covenant was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant which God has commanded you.” 21 Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. 22 And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.

Romans 7:1–6 (NKJV)

1 Or do you not know, brethren (for I speak to those who know the law), that the law has dominion over a man as long as he lives? 2 For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband. 3 So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man. 4 Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God. 5 For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death. 6 But now we have been delivered from the law, having died to what we were held by, so that we should serve in the newness of the Spirit and not in the oldness of the letter.

Romans 10:4–13 (NKJV)

4 For Christ is the end of the law for righteousness to everyone who believes. 5 For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” 6 But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down from above) 7 or, “ ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead). 8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the Lord shall be saved.”

Therefore it is not as Walter says, “Both Moses and Jesus are faithful to the Ten Commandments but they administer that law with ‘widely different’ styles.” WWUTT? Then why was it Jesus who lived, died, and rose again as the Mediator of both covenants (Gal.3:19-20)? The Angels served the agency of Christ, not Moses (Heb.1:1-2; 2:1-4). Christ is the one Lawgiver (James 4:12). So it is the promises that were guarded under the law until Christ fulfilled them. Therefore not only in the church but in the civil sphere the fourth commandment has no bearing on the soul (Rom.6:15-18). If the gospel, the word of faith preached by Paul, is offered under any other spirit, wasn’t it is to be treated as anathema (Gal.1:6-10)? So how can you bring in this heresy that says, “The Sabbath is for a definition of righteousness,” when Christ is the end of the law for righteousness? Yes, the law was added because of transgressions, but it wasn’t because of Israel’s transgressions. Therefore it was not for self-destruction that it was instituted but for oppression. They were not to have the same love as their enemies, but were to demonstrate a greater love, by even giving their spiritual enemies a sabbath. This was about God’s righteousness more than it was about individuals keeping a sabbath. This why most employers give their laborers an option to work or not to work on their day off. It’s more about how landowners and producers treat their slaves than it is about the true or false faith under the motives of the one who works on their sabbath. So don’t try to use ‘guardianship’ spoken of in Galatians as a method to intrude into motives you don’t understand puffed up by your vain imaginations to rule over the conscience that Christ has set free (Col.2:16-20; Gal.3:27-4:5; 5:1). If Christ has fulfilled the obligation to keep the Sabbath holy then it is no longer mine, as you say, “to keep it holy.” It is only my obligation to trust him to keep my rest undefiled from the snakes who make it an obligation of faith to be my holiness. Walter says, “They must hear the principles of Sabbath-keeping without the judicial addenda and the strict flavor of Moses.” . . . “The spiritual essence of the Sabbath may be kept by mature saints without the features of Moses’ teaching directed to childish believers.” But it is you, Walter, that hold the saints under an immaturity, treating anyone who exercises their Christian liberty as spiritual infants. This is why Christ said, ‘Your sabbaths shall not enter My rest’ (Isa.1:14; Heb.4:5).

James 4:11–12 (NKJV)

11 Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12 There is one Lawgiver, who is able to save and to destroy. Who are you to judge another?

James 4:16–17 (NKJV)

16 But now you boast in your arrogance. All such boasting is evil. 17 Therefore, to him who knows to do good and does not do it, to him it is sin.

Romans 3:27–31 (NKJV)

27 Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith. 28 Therefore we conclude that a man is justified by faith apart from the deeds of the law. 29 Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith. 31 Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.

What law are we to establish, Walter? It is the law of faith that Paul seeks for us to obey! Aren’t we to confirm the promises, not the law, since the law never made void those promises?

Romans 14:1 (NKJV)

1 Receive one who is weak in the faith, but not to disputes over doubtful things.

Romans 14:4–13 (NKJV)

4 Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand. 5 One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. 6 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. 7 For none of us lives to himself, and no one dies to himself. 8 For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. 9 For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. 10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. 11 For it is written: “As I live, says the Lord, Every knee shall bow to Me, And every tongue shall confess to God.” 12 So then each of us shall give account of himself to God. 13 Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.

Romans 14:16–18 (NKJV)

16 Therefore do not let your good be spoken of as evil; 17 for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18 For he who serves Christ in these things is acceptable to God and approved by men.

Romans 15:1–2 (NKJV)

1 We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. 2 Let each of us please his neighbor for his good, leading to edification.

Romans 15:7–13 (NKJV)

7 Therefore receive one another, just as Christ also received us, to the glory of God. 8 Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, 9 and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, And sing to Your name.” 10 And again he says: “Rejoice, O Gentiles, with His people!” 11 And again: “Praise the Lord, all you Gentiles! Laud Him, all you peoples!” 12 And again, Isaiah says: “There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.” 13 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.