Covenantalism Under the Microscope - Part 4

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0> <table cellpadding=0 cellspacing=0 border=0><tr> <td valign="top" colspan=2 height=100 BGCOLOR="#CCCCFF" TEXT="#080000" bgproperties="fixed" background="0c900640egdysm.jpg"> <div> <FONT SIZE="5" COLOR="#000066" FACE="Arial" ><B>Grace Bible Fellowship</B></FONT><FONT SIZE="5" COLOR="#000099" FACE="Arial" ><B> </B></FONT><B>    |     </B><A HREF="index.htm" TARGET="_top" TITLE="Grace Bible Fellowship"><B>home</B></A><B><IMG SRC="0e7523c0.png" border=0 width="82" height="60" ALIGN="LEFT" HSPACE="10" VSPACE="0"></B></div> <div> back to<B>  </B><A HREF="id76.htm" TARGET="_top" TITLE="Covenantalism Under the Microscope"><B>Covenantalism Under the Microscope</B></A></div> <div> </div> </td> </tr><tr> <td valign="top" width=200 BGCOLOR="#0000BF" TEXT="#F7F7FF"> <bR> <div> <A HREF="id80.htm" TARGET="_top" TITLE="Covenantalism Under the Microscope Part">Covenantalism Under the Microscope - Part 1</A></div> <div> <A HREF="id77.htm" TARGET="_top" TITLE="Covenantalism under the Microscope Part">Covenantalism under the Microscope - Part 2</A></div> <div> <A HREF="id81.htm" TARGET="_top" TITLE="Covenantalism under the Microscope Part">Covenantalism under the Microscope - Part 3</A></div> <div> <B><IMG BORDER="0" SRC="Symb075c00b700c8ffcccc00.png" HEIGHT="13" WIDTH="24" ALIGN="bottom" HSPACE="0" VSPACE="0">Covenantalism Under the Microscope - Part 4 </B></div> <bR> </td> <td valign="top" height=380 width="100%" BGCOLOR="#FFFFFF" TEXT="#080000"> <div> <B>Covenantalism Under the Microscope - Part 4 </B></div> <bR> <div> <B>The Mosaic Law and Sabbatarianism</B></div> <bR> <div> <B>Abstract</B>: In this study we will continue our examination of the covenantal doctrine embodied in the Westminster Confession of Faith. We will look at their Sabbath doctrine, look at key texts they invoke, and relate this interpretative schema to their foundational principle of a “monolithic” elect.</div> <bR> <div> NOTE: All quotes from Westminster Assembly, The Westminster Confession of Faith, are copyright (Oak Harbor, WA: Logos Research Systems, Inc.) 1995.</div> <bR> <div> I.    Outline</div> <div> A.         Review</div> <div> B.         Inconsistencies regarding “Signs and Seals” summarized.</div> <div> C.         Interpretative Principle/Method that Covenantalism employs to construct doctrine for the present age.</div> <div> D.         Covenantal Views on the Law and Sabbath Worship.</div> <div> E.         Church and state – example of reading back to find a “proof text”</div> <bR> <div> II.   Review</div> <div> A.  Eschatological errors, ecclesiastical errors (priesthood and ceremonial worship).</div> <div> B.  Eschatological errors of Covenantalism.</div> <div> 1.   All of the redeemed reside in heaven in the eternal state.</div> <div> 2.   Thus, Covenantalism destroys promises made personally to Abraham</div> <div> a.   Abraham’s eternal earthly hope is denied.</div> <div> b.   The basis of Abraham’s hope of resurrection is destroyed.</div> <div> C.  Hermeneutical errors of Covenantalism: False “two covenant” (Old Covenant/New Covenant = Old Testament/New Testament) model of Scripture.</div> <div> 1.   Phraseology seems to be Hebrew/Greek Scriptures (i.e. that man-made section divider in all Bibles)</div> <div> 2.   Biblical view:</div> <div> a.  There are more than two covenants</div> <div> b.  Noahic covenant and Noahide laws for Gentiles</div> <div> c.  Abrahamic covenant</div> <div> d.  Mosaic covenant (the old covenant; the Mosaic law)</div> <div> e.  New Covenant [based on Christ’s work on the cross but is still made with Israel (Jer. 31:31 seq.)]</div> <div> f.    Key question: If the covenant of grace requires an initiatory rite (a sign and seal) for entrance into “the covenant”, what was the sign and seal prior to circumcision for the gentiles? What was the sign and seal for Jewish women?</div> <bR> <div> D.  Ecclesiological errors and sacerdotal heresy of Covenantalism: Exclusive priesthood of Presbyterian ministers.</div> <div> 1.  Worship services are sacerdotal</div> <div> 2.  Sacraments are a means of grace.</div> <div> 3.  Thus, the ministers are an exclusive channel of grace for the Holy Spirit through the administration of the “sacraments”</div> <div> 4.  Thus, the ministers are exclusive mediators of grace and are thus priests in violation of 1 Tim 2. (Cf. WCF XXVII. 4; Larger Catechism Ques. 176).    </div> <bR> <div> III.   Summary of Inconsistencies regarding “Signs and Seals”</div> <div> A.  Inconsistencies regarding statements WCF on sacraments . For example, the WCF asserts that sacraments must answer to what is symbolized, that OT and NT are in essence the same, and that baptism replaces circumcision. Then one must ask why are females baptized? And if women and gentiles are not circumcised then what does circumcision represent vis a vis “election” or position in the “covenant”?</div> <div> B.  Abrahamic covenant is not salvific per se, thus its sign (circumcision) doesn’t correspond to the claims Covenantalists make of baptism. Being circumcised established one as a member of the chosen nation. Gentiles and women were not circumcised, yet there were saved women and gentiles included in the covenant yet without the sign and seal. This counterexample demolishes the claim imputed by Covenantalists to “signs and seals.” All it takes is one certain fact of Scripture to destroy man-made theories.</div> <div> C.  Water Baptism replaced circumcision.</div> <div> 1.   But we noted in prior studies that Paul and James upheld continued circumcision for those believers of Israel’s hope, and the Noahide regulations for the Gentiles of the Kingdom hope.</div> <div> 2.   Those believers were also baptized by water as a sign to the nation of Israel.</div> <div> 3.   Both were in practice for they had two different meanings and purposes. The Abrahamic covenant is everlasting – it is only “on hold” during the dispensation of the Mystery in which there are no distinction between Jews or Gentiles in the Body of Christ.</div> <div>  D. In this paragraph (D.1) we quote sections of the WCF on the Sacraments.  Comments are given in D.2:</div> <div> 1.         “Chap. XXVII. - Of the Sacraments –</div> <div> 1.Sacraments are holy signs and seals of the covenant of grace, (Rom. 4:11, Gen. 17:7,10) immediately instituted by God, (Matt. 28:19, 1 Cor. 11:23) to represent Christ and His benefits; and to confirm our interest in Him: (1 Cor. 10:16, 1 Cor. 11:25–26, Gal. 3:27, Gal. 3:17) as also, to put a visible difference between those that belong unto the Church and the rest of the world; (Rom. 15:8, Exod. 12:48, Gen. 34:14) and solemnly to engage them to the service of God in Christ, according to His Word. (Rom. 6:3–4, 1 Cor. 10:16,21)</div> <bR> <div> 2.There is, in every sacrament, a spiritual relation, or sacramental union, between the sign and the thing signified: whence it comes to pass, that the names and effects of the one are attributed to the other. (Gen. 17:10, Matt. 26:27–28, Tit. 3:5)</div> <bR> <div> 3.The grace which is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: (Rom. 2:28–29, 1 Pet. 3:21) but upon the work of the Spirit, (Matt. 3:11, 1 Cor. 12:13) and the word of institution, which contains, together with a precept authorizing the use thereof, a promise of benefit to worthy receivers. (Matt. 26:27–28, Matt. 28:19–20)</div> <bR> <div> 4.There be only two sacraments ordained by Christ our Lord in the Gospel; that is to say, Baptism, and the Supper of the Lord: neither of which may be dispensed by any, but by a minister of the Word lawfully ordained. (Matt. 28:19, 1 Cor. 11:20,23, 1 Cor. 4:1, Heb. 5:4)</div> <bR> <div> 5.The sacraments of the old testament in regard of the spiritual things thereby signified and exhibited, were, for substance, the same with those of the new. (1 Cor. 10:1–4)”</div> <bR> <div> 2.   Comments:</div> <div> a.   Sec. 1...“as also, to put a visible difference between those that belong unto the Church and the rest of the world; (Rom. 15:8, Exod. 12:48, Gen. 34:14)... ” The confusion here is evident. This understanding is their idea of the “new testament sacraments” but they apply also to the old since they quote Exo. 12:48; and Gen 34:14, vis a vis circumcision of gentiles (as the initiatory act to be as one born in the land, or who could marry within Israel). But there were saved gentiles not part of the community of Israel – they wouldn’t partake of Passover, nor marry a Jew, etc. Example, the Ninevites.</div> <div> b.   We ask again, what was the mark of visible difference for women?</div> <div> c.   Sec. 5. Makes the old testament “sacraments” internally the same as the new testament “sacraments.” This confounds the issue all the more, as the analogy is that those who are “visibly” within the covenant of grace today (i.e. by being baptized and taking communion, those presumed to be saved) correspond precisely to circumcised males of Israel. Thus, the males were the only ones “visibly” within the covenant of grace. This incongruity is fatal to covenantalism.</div> <bR> <div> IV.  Assumed Interpretative Principles/Method that Covenantalism employs to construct doctrine.</div> <div> A.  Fundamental Principle/Axiom of Covenantalism: Elect are “monolithic” There are not three households, there is only “one people of God.”</div> <div> B.  “Progressive Revelation” – Rules and regulative doctrines have changed in time. Their major, and simplistic, notion is that of the “old testament” and “new testament” dichotomy.</div> <div> C.  This progressive revelation applies to all of the elect uniformly after the new revelation.</div> <div> D.  Since the elect are monolithic, when it comes to finding what is binding and relevant for today, the Covenantalist digs through the strata of “progressive revelation” and finds the latest “modification” to doctrine and practice.</div> <div> E.  This leads to notion of looking for “proof texts” by searching backwards “in time” through the “progressive revelation” and finding the latest text. The latest text taking priority.  Comments: </div> <div> 1.  Since Covenantalists do not understand the dispensation of the Mystery, they thus misappropriate the Scriptures to their own confusion and destruction of the Unity of the Spirit. </div> <div> 2.   They apply doctrine for the other households to themselves, though "suitably" modified, as fits their traditions and their interpretative rose-colored glasses.</div> <bR> <div> V.   WCF on use of the “law” and 10 commandments.</div> <div> A.         “Chap. XIX. - Of the Law of God</div> <bR> <div> 1.God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity, to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it. (Gen. 1:26–27, Gen. 2:17, Rom. 2:14–15, Rom. 10:5, Rom. 5:12, 19, Gal. 3:10,12, Eccl. 7:29, Job 28:28)</div> <bR> <div> 2.This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tables: (James 1:25, James 2:8,10–12, Rom. 13:8–9, Deut. 5:32, Deut. 10:4, Exod. 34:1) the first four commandments containing our duty towards God; and the other six, our duty to man. (Matt. 22:37–40)</div> <bR> <div> 3.Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; (Heb. 9, Heb. 10:1, Gal. 4:1–3, Col. 2:17) and partly, holding forth divers instructions of moral duties. (1 Cor. 5:7, 2 Cor. 6:17, Jude 1:23) All which ceremonial laws are now abrogated, under the new testament. (Col. 2:14,16,17, Dan. 9:27, Eph. 2:15–16)</div> <bR> <div> 4.To them also, as a body politic, He gave sundry judicial laws, which expired together with the state of that people; not obliging any other now, further than the general equity thereof may require. (Exod. 21, Exod. 22:1–29, Gen. 49:10, 1 Pet. 2:13–14, Matt. 5:17,38–39, 1 Cor. 9:8–10)</div> <bR> <div> 5.The moral law doth for ever bind all, as well justified persons as others, to the obedience thereof; (Rom. 13:8,9, Eph. 6:2, 1 John 2:3–4,7–8) and that, not only in regard of the matter contained in it, but also in respect of the authority of God the Creator, who gave it. (James 2:10,11) Neither doth Christ, in the Gospel, any way dissolve, but much strengthen this obligation. (Matt. 5:17–19, James 2:8, Rom. 3:31)</div> <bR> <div> 6.Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; (Rom. 6:14, Gal. 2:16, Gal. 3:13, Gal. 4:4–5, Acts 13:39, Rom. 8:1) yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly; (Rom. 7:12,22,25, Ps. 119:4–6, 1 Cor. 7:19, Gal. 5:14,16,18–23) discovering also the sinful pollutions of their nature, hearts, and lives; (Rom. 7:7, Rom. 3:20) so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin, (James 1:23–25, Rom. 7:9,14,24) together with a clearer sight of the need they have of Christ, and the perfection of His obedience. (Gal. 3:24, Rom. 7:24, Rom. 8:3–4) It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: (James 2:11, Ps. 119:101,104,128) and the threatenings of it serve to shew what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. (Ezra 9:13–14, Ps. 89:30–34) The promises of it, in like manner, shew them God’s approbation of obedience, and what blessings they may expect upon the performance thereof: (Lev. 26:1–14, 2 Cor. 6:16, Eph. 6:2–3, Ps. 37:11, Matt. 5:5, Ps. 19:11) although not as due to them by the law as a covenant of works. (Gal. 2:16, Luke 17:10) So as, a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and not under grace. (Rom. 6:12,14, 1 Pet. 3:8–12, Ps. 34:12–16, Heb. 12:28–29)</div> <bR> <div> 7.Neither are the forementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it; (Gal. 3:21) the Spirit of Christ subduing and enabling the will of man to do that freely, and cheerfully, which the will of God, revealed in the law, requireth to be done. (Ezek. 36:27, Heb. 8:10, Jer. 31:33)”</div> <bR> <div> 1.   Comments:</div> <div> a.   Sec. 1 and 2. Note they claim the law of works given to Adam is the same as the Mosaic law, which is not the case.</div> <div> b.   Sec. 3: They quote Col. 2:14,16,17 to support abolition of some ceremonies, but are blind to Col. 2:12! Colossians 2 has a single topic, which is the total non-ceremonial law of the Body of Christ!</div> <div> c.   Sec. 3: Note they place all of the 10 commandments as moral law! This is not the case. The Sabbath commandment was the summary for all of the required ceremonial laws and obligations conjoined to the sabbath observance – a sabbath without the sabbath law is not what was referred to in the Mosaic law!</div> <bR> <div> B.         “Chap. XX. - Of Christian Liberty, and Liberty of Conscience</div> <div> 1.The liberty which Christ hath purchased for believers under the Gospel consists in their freedom from the guilt of sin, the condemning wrath of God, the curse of the moral law; (Tit. 2:14, 1 Thess. 1:10, Gal. 3:13) and, in their being delivered from this present evil world, bondage to Satan, and dominion of sin; (Gal. 1:4, Col. 1:13, Acts 26:18, Rom. 6:14) from the evil of afflictions, the sting of death, the victory of the grave, and everlasting damnation; (Rom. 8:28, Ps. 119:71, 1 Cor. 15:54–57, Rom. 8:1) as also, in their free access to God, (Rom. 5:1–2) and their yielding obedience unto Him, not out of slavish fear, but a child-like love and willing mind. (Rom. 8:14–15, 1 John 4:18) All which were common also to believers under the law. (Gal. 3:9,14,11, 1 Cor. 5:7) But, under the new testament, the liberty of Christians is further enlarged, in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected; (Gal. 4:1–3,6–7, Gal. 5:1, Acts 15:10–11) and in greater boldness of access to the throne of grace, (Heb. 4:14,16, Heb. 10:19–22) and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. (John 7:38–39, 2 Cor. 3:13,17–18)”</div> <bR> <div> 1.   Comments</div> <div> a.  In the above, the WCF states  “...in their freedom from the yoke of the ceremonial law, to which the Jewish Church was subjected.” Of course the covenatalists claim to be still subjected to the yoke of a “new covenant” ceremonial law, consisting of baptism, communion and sabbath observance.</div> <div> b.   In the above, it further states “...and in greater boldness of access to the throne of grace, (Heb. 4:14,16, Heb. 10:19–22).” But these verses make no dichotomy between “old testament” and “new testament” believers.</div> <div> c.   Finally it states “...and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of.(John 7:38–39, 2 Cor. 3:13,17–18).” This smacks of the Acts 2 dispensational heresy of believers being indwelt only after Pentecost. Different language, similar concept.</div> <bR> <div> C.  Sabbath worship in the WCF</div> <div> 1.    “Chap. XXI. - Of Religious Worship, and the Sabbath Day</div> <bR> <div> 1.The light of nature sheweth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might. (Rom. 1:20, Acts 17:24, Ps. 119:68, Jer. 10:7, Ps. 31:23, Ps. 18:3, Rom. 10:12, Ps. 62:8, Josh. 24:14, Mark 12:33) But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture. (Deut. 12:32, Matt. 15:9, Acts 17:25, Matt. 4:9–10, Deut. 15:1–20, Exod. 20:4–6, Col. 2:23)</div> <bR> <div> 2.Religious worship is to be given to God, the Father, Son, and Holy Ghost; and to Him alone; (Matt. 4:10, John 5:23, 2 Cor. 13:14) not to angels, saints, or any other creature: (Col. 2:18, Rev. 19:10, Rom. 1:25) and, since the fall, not without a Mediator; nor in the mediation of any other but of Christ alone. (John 14:6, 1 Tim. 2:5, Eph. 2:18, Col. 3:17)</div> <bR> <div> 3.Prayer, with thanksgiving, being one special part of religious worship, (Phil. 4:6) is by God required of all men: (Ps. 65;2) and, that it may be accepted, it is to be made in the name of the Son, (John 14:13–14, 1 Pet. 2:5) by the help of His Spirit, (Rom. 8:26) according to His will, (1 John 5:14) with understanding, reverence, humility, fervency, faith, love, and perseverance; (Ps. 47:7, Eccl. 5:1–2, Heb. 12:28, Gen. 18:27, James 5:16, James 1:6–7, Mark 11:24, Matt. 6:12,14–15, Col. 4:2, Eph. 6:18) and, if vocal, in a known tongue. (1 Cor. 14:14)</div> <bR> <div> 4.Prayer is to be made for things lawful; (1 John 5:14) and for all sorts of men living, or that shall live hereafter: (1 Tim. 2:1–2, John 17:20, 2 Sam. 7:29, Ruth 4:12) but not for the dead, (2 Sam. 12:21–23, Luke 16:25–26, Rev. 14:13) nor for those of whom it may be known that they have sinned the sin unto death. (1 John 5:16)</div> <bR> <div> 5.The reading of the Scriptures with godly fear, (Acts 15:21, Rev. 1:3) the sound preaching (2 Tim. 4:2) and conscionable hearing of the Word, in obedience unto God, with understanding, faith and reverence, (James 1:22, Acts 10:33, Matt. 13:19, Heb. 4:2, Isa. 66:2) singing of psalms with grace in the heart; (Col. 3:16, Eph. 5:19,13, James 5:13) as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God: (Matt. 28:19, 1 Cor. 11:23–29, Acts 2:42) beside religious oaths, (Deut. 6:13, Neh. 10:29) vows, (Isa. 19:21, Eccl. 5:4–5) solemn fastings, (Joel 2:12, Esth. 4:16, Matt. 9:15, 1 Cor. 7:5) and thanksgivings upon special occasions, (Ps. 107, Esth. 9:22) which are, in their several times and seasons, to be used in an holy and religious manner. (Heb. 12:28)</div> <bR> <div> 6.Neither prayer, nor any other part of religious worship, is now, under the Gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: (John 4:21) but God is to be worshipped everywhere, (Mal. 1:11, 1 Tim. 2:8) in spirit and truth; (John 4:23–24) as, in private families(Jer. 10:25, Deut. 6:6–7, Job 1:5, 2 Sam. 6:18,20, 1 Pet. 3:7, Acts 10:2) daily, (Matt. 6:11) and in secret, each one by himself; (Matt. 6:6, Eph. 6:18) so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by His Word or providence, calleth thereunto. (Isa. 56:6–7, Heb. 10:25, Prov. 1:20–21,24, Prov. 8:34, Acts 13:42, Luke 4:16, Acts 2:42)</div> <bR> <div> 7.As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in His Word, by a positive, moral, and perpetual commandment binding all men in all ages, He hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him: (Exod. 20:8,10–11, Isa. 56:2,4,6–7) which, from the beginning of the world to the resurrection of Christ, was the last day of the week; and, from the resurrection of Christ, was changed into the first day of the week, (Gen. 2:2–3, 1 Cor. 16:1, Acts 20:7) which, in Scripture, is called the Lord’s Day, (Rev. 1:10) and is to be continued to the end of the world, as the Christian Sabbath. (Exod. 20:8,10, Matt. 5:17–18)</div> <bR> <div> 8.This Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering of their common affairs before-hand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, (Exod. 20:8, Exod. 16;23,25–26,29–30, Exod. 31:15–17, Isa. 58:13, Neh. 13:15–19,21–22) but also are taken up, the whole time, in the public and private exercises of His worship, and in the duties of necessity and mercy. (Isa. 63:13, Matt. 12:1–13)"</div> <bR> <div> 2.   Comments on Section 7.</div> <div> a.   “Law of nature” – this smacks of “natural theology” (not to be confused with natural revelation which Scripture declares).</div> <div> b.   perpetual commandment binding all men in all ages. There is no record of Gentiles observing a sabbath prior to the Mosaic law!</div> <div> c.   “was changed into the first day of the week, (Gen. 2:2–3, 1 Cor. 16:1, Acts 20:7).” These texts say no such thing!</div> <div> d.   “called the Lord’s Day, (Rev. 1:10)”. Comments below.</div> <div> e.   “is to be continued to the end of the world, as the Christian Sabbath. (Exod. 20:8,10, Matt. 5:17–18).” These are terrible proof texts. Important Note: If one quotes Matt. 5:17-18, one should read the rest of the passage! Christ is upholding the certainty of the Abrahamic covenant and the fact that the Mosaic law is binding without a single change until the eternal state. Cf. Matt. 5:7, and v.18! Changing the Sabbath from Saturday to Sunday and abrogating all of the other sabbath ceremonial requirements is a change significantly more than one jot or one tittle!</div> <bR> <div> 3.   We look at scriptural passages used to support Sunday as the Lord’s day. There is only one in Rev. 1:10. Typical understanding is that this is a Sunday. Of course, the text doesn’t say that, it is just read into it.</div> <bR> <div> a.   The Greek reading here is: <FONT SIZE="4" COLOR="#000000" FACE="Bwgrkl" >evn th/| kuriakh/| h`me,ra</FONT><FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" >| </FONT></div> <div> b.   The word rendered “Lord’s” in the English versions is an adjective.</div> <div> c.   This adjective occurs only twice in the Greek Scriptures, here and interestingly 1 Cor. 11:20, which we will look at also.</div> <div> d.   This adjective according to all Lexicons I have checked means: “belonging to / for a lord or master.” Some representative lexcion entries:</div> <div> (1) [Liddel and Scott Lexicon]<B> </B><FONT SIZE="4" COLOR="#000000" FACE="Bwgrkn" ><B>kuriako,j</B>, h,( o,n, (ku,rioj</FONT><FONT SIZE="3" COLOR="#000000" FACE="Bwgrkn" >)</FONT><FONT SIZE="2" COLOR="#000000" FACE="Bwgrkn" > </FONT><I>of </I>or <I>for a lord </I>or <I>master: </I>esp. <I>belonging to the LORD (CHRIST); </I><FONT SIZE="2" COLOR="#000000" FACE="Bwgrkl" >K. dei/pnon </FONT><FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" > </FONT><I>the LORD's Supper, </I><FONT SIZE="3" COLOR="#000000" FACE="Bwgrkn" >h` kuriakh. h`me,ra</FONT> <I>the LORD'S day, dies Dominica, </I>N.T.</div> <div> (2) [Friberg Lexicon]<FONT SIZE="2" COLOR="#000000" FACE="Times New Roman" > </FONT><FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" ><B>kuriako,j( h,( o,n</B></FONT><FONT SIZE="2" COLOR="#000000" FACE="Bwgrkl" ><B> </B></FONT>gener. <I>belonging to a lord </I>or <I>master; </I>as a relig. t.t. <I>belonging to the Lord, the  Lord's, of the Lord </I>(1C 11.20; RV 1.10).  </div> <div> <FONT SIZE="3" COLOR="#000000" FACE="Arial" >(3) [UBS Dictionary]</FONT> <FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" ><B>kuriako,j</B></FONT>, <FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" >h,</FONT>, <FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" >o,n</FONT><FONT SIZE="2" COLOR="#000000" FACE="Bwgrkl" > </FONT><FONT SIZE="3" COLOR="#000000" FACE="Arial" >belonging to the Lord </FONT> </div> <div> e. Note the Greek article is present, so literally the text says, “in <B>the</B> Lordly day”</div> <div> f. The complete phrase is:<FONT SIZE="2" COLOR="#000000" FACE="Arial" > </FONT><FONT SIZE="4" COLOR="#000000" FACE="Bwgrkl" >evgeno,mhn evn pneu,mati evn th/| kuriakh/| h`me,ra</FONT><FONT SIZE="3" COLOR="#000000" FACE="Bwgrkl" >|</FONT>. lit. “I was in/by spirit in the day belonging to the Lord.”</div> <div> (1) This is the Greek equivalent of “the Day unto Jehovah” or “The day of the Lord,” i.e. the end times of the prophetic program for Israel and the Gentiles, the time including the 70th week of Daniel, the millennium and the establishment of the eternal <I>earthly kingdom</I></div> <div> <I>(2) Point</I>: The book of Revelation is about the consummation of Israel’s and the Gentile’s hopes (not the Body of Christ).  It is thus treating events that are entirely in the future.</div> <div> g. <U>1 Cor. 11:20,21</U><I>.  </I></div> <div> (1) The English translations uniformly read,  “it is not to eat the Lord's Supper” (or close equivalent)</div> <div> (2) The Greek is: <FONT SIZE="4" COLOR="#000000" FACE="Bwgrkl" >ouvk e;stin kuriako.n dei/pnon fagei/n</FONT>.</div> <div> (3)  Comments:</div> <div> (a) The Greek article is missing, to insert an article is not translation, but interpretation,</div> <div> (b) That gives the verse the idea of a particular notion, i.e. the traditional ceremony/sacrament handed down through the Roman Catholic Church.</div> <div> (4) Lit. the text says, “ it is not a Lordly supper to eat...” or “it is not to eat a supper unto the Lord...”</div> <div> (5) And the reason is given in verse 21: “For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.” (KJV).</div> <div> (6) For more comments on the "supper unto the Lord" see the outline on the Lord's supper <A HREF="id87.htm" TARGET="_top" TITLE="The Dispensation of the Mystery, the Lor">here</A>.</div> <bR> <div> D.  Paul and the 10 commandments</div> <div> 1.   Paul’s reiteration of the moral law. Interesting to note: We are to view Paul in the same way Israel was to view Moses. Christ revealed the doctrine for the One Body through Paul, and this revelation is the “Law of Christ.” Another interesting fact, no angels are involved in the communication of the Body’s Scriptures. Israel on the other hand received its law through the mediation of angels (Acts 7:53; Gal. 3:19)</div> <div> 2.   The first 3 commandments not directly quoted, but moral content is implicit in Paul’s epistles.</div> <div> 3.   The “Second Table” = “Love thy neighbor as thyself.” Commandments six through ten, Cf. Rom. 13:9; Gal. 5:14</div> <div> 4.   Fifth Commandment, “Children obey your parents” is given in Eph. 6:1-4. Paul modifies this to omit reference to the land promised in the Abrahamic covenant! Col. 3:20.The reason being the Body of Christ’s eternal hope is not to abide in the land on earth but to reign with Christ in heaven!</div> <div> 5.   A telling omission: Paul no where repeats the 4th commandment (Remember the Sabbath). How could he?</div> <div> a.   The 4th commandment is a summary for all of the ceremonial law. And further:</div> <div> b.   Paul forbids sabbath, new moon and holy day observances – along with religious food laws, religious baths (baptism), religious surgery (circumcision) – in Col. 2:8-23.</div> <bR> <bR> <bR> <bR> </td> </tr></table></body>