The golden river that flows through time

93 7 - Singing for Joy Key thoughts: Today we are invited to sing a song of joy, the Sabbath song. It contains elements of both the song of creation and redemption. Both these songs are songs of experience. The song of creation is an acknowledgment of the wonders and beauties of creation, that God cares for his creatures, and has given humans the capacity to appreciate life. The redemption song is a triumphant song of deliverance. Believers are invited to express their appreciation in fullness to God for his blessings and mercies. These echoes of gladness are especially called forth on his memorial day, the Sabbath. The song of Moses and the Lamb, which will be sung in heaven, incorporates the Sabbath song. It is a song of deep experience of deliverance from those bent on the erasure of the joy and triumph represented by the Sabbath. ll the sons of God shouted for joy at the commencement of creation (Job 38:4-7). We can be sure that they were very joyful when God declared, “It is very good,” and when he created rest on the seventh day and communed with Adam and Eve (Genesis 1:31; 2:2, 19-20). He had brought forth a world of unprecedented beauty, with many new forms of life and with humans being made in the image of God. It stands to reason that if all heaven recognised and expressed the joyfulness of these events that the children of God should do so too (John 16:13-14; 17:13). The psalmist, in looking at God’s creation, his acts of redemption, and judgment felt overwhelmed and offered praise (Psalm 111). Indeed, the Sabbath is a song of joy. When we understand its meaning, it will bring joy to us and rebound in joy to others. The psalmist urges that our praise should be both emphatic and purposeful. Notice his words; A

The Golden River that Flows through Time 94 Make a joyful shout to the Lord, all you lands! Serve the Lord with gladness; come before His presence with singing. Know that the Lord, He is God; It is He who has made us, and not we ourselves; we are His people and the sheep of His pasture. Enter into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name. For the Lord is good; His mercy is everlasting, and His truth endures to all generations. (Psalm 100:1-5). The distinctive elements of this song are creation, redemption, and God’s watch care. We are invited to enthrone God on our praises (Psalm 22:3), both here and in the hereafter. Some of these thoughts will be teased out in the following sections. The Creation Song Rejoicing in God’s creation is a prominent theme of Scripture (e.g., Psalms 8, 95-100). The psalmist advises us to “Rejoice in the Lord ....” and “Sing to Him a new song” (Psalm 33:1, 3, 6-8) when we consider the awesome ability and accomplishments of the God of creation. This creation song has been sung by many Bible writers and has a number of themes. God encouraged Job to consider some of the grand themes and to join in echoing the praise of the angels. Remember, God said, the angels “shouted for joy” when they observed the majestic beauty and marvels associated with the creation of this world (Job 38:7). The clear implication was that Job should be more optimistic about God’s care and interest in his welfare in view of his great power. Perhaps this is good advice for us too. The beauty, power, ingenuity, and magnificence of God’s creation are beyond the power of human minds to understand fully, let alone explain in satisfactory detail. This becomes evident when we consider the physical laws that govern the earth’s place in the solar system, the secret of life, the laws governing the growth of vegetation, the behaviour of light and other mysteries (Job 38-41). As a consequence, we are constrained to say with Job, “Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know” (Job 42:3). King David was one Bible writers who remembered God’s great works of creation in songs of praise on account of their beauty and glory (e.g., Psalms 8, 9). In the first part of the hymn of praise in Psalm nineteen, he commented on God’s handiwork as revealed in the starry heavens. The wonders of the heavens speak to all peoples on earth irrespective of their language; nothing can hide their message – they declare that God is! And besides this, they keep on declaring and proclaiming the wonders of God’s wisdom and power day by day and night by night (vs. 1-4). The sun in its daily circuit is known to every living creature (vs. 7-9) and is the God-given source of life on the earth. The psalmist then goes on to link the creative

The Golden River that Flows through Time 95 power of God with the perfection and the righteousness of the principles of his government. He directs readers to the law of God for a clearer view of God’s character. He notices that God’s teachings are perfect, sure, right, pure, clean, and true. On account of this, we can become sharers in the wisdom of God. We can rejoice in the moral stability of God’s government and the assurance of the ultimate triumph of his kingdom, because his judgments are righteous. In reflecting on the Creator God, we are given confidence, direction, and purpose in life. The fact that God is Creator places him far above the idols of human invention (Isaiah 40:18-26). King David added his voice of praise along these lines in Psalms 103 and 104, especially on account of God’s provision for the needs of all creatures. The observation that “The earth is full of Your possessions” (Psalm 104:24) and that “the Lord executes righteousness and justice” (Psalm 103:6) is fundamental to an understanding of God’s patient watch care for all his creatures and his special attention to his fallen friends. While life lasts, we are admonished to thank the Lord for his goodness and praise him (Psalm 115:17-18). Those who believe in the Lord as Creator are happy to do this because they know he places infinite value on them and loves them (Psalm 146:5-9). Praising God the Creator and Redeemer cannot be separated from the concept of the Sabbath. This connection is made especially clear in the experience of ancient Israel in the time of Ezra. The people wept when they heard the Book of the Covenant (law) read (cf. Exodus 24:3-7; includes chapters 20-23). Ezra, Nehemiah, and the Levites solemnly instructed them to cease “for the joy of the Lord is your strength” (Nehemiah 8:10). A little later, after again hearing the law and after confessing their sins (i.e., acknowledged that God was their Redeemer), they were instructed to “Stand up and bless the Lord your God forever and ever! Blessed be Your glorious name, which is exalted above all blessing and praise!” (Nehemiah 9:3, 5). The religious leaders assured them they were entitled to do this because God made the heavens and earth (v. 6). Embedded in this important discourse is a powerful reminder that God gave the “holy Sabbath” (vs. 13-14) to assure the people that their strength was in committing themselves wholly to God. Some of these thoughts are repeated in the Sabbath psalm. “For You, Lord, have made me glad through Your works; I will triumph in the works of Your hands. O Lord, how great are Your works! Your thoughts are very deep. (Psalm 92:4-5). The song of creation joy was and is still sung on the Sabbath by the Jews. It is a time of memorable social gathering and is anticipated on the preparation day (Friday) when baths are taken and special clothes prepared. The Sabbath is the centre of the Jewish social fabric and is pervaded by a “feeling of general happiness.” It expresses to all the idea of holiness. It reminds of the creation story and the giving of the written

The Golden River that Flows through Time 96 Torah (Raphael 1990, pp. 63-64). To ensure that these reminders are highlighted, the synagogue service begins with a prayer of thanks for creation (i.e., the Yotzer – Schaper 1984, p. 41). Other writers have recognised the value to human well-being of exposure to the wonders of the natural world. This has been expressed by many writers, but I like the words of John Ruskin when he wrote the following words in Unto This Last in 1862 (Ruskin 1985, pp. 22, 226). No air is sweet that is silent; it is only sweet when full of low currents of under sound - triplets of birds, and murmur and chirp of insects.... As the art of life is learned, it will be found at last that all lovely things are also necessary; - the wild flower by the wayside, as well as the tended corn; and the wild birds and creatures of the forest, as well as the tended cattle; because man doth not live by bread only, but also by the desert manna; by every wondrous word and unknowable work of God. However, to contemplate nature without its Maker is to experience a diminished joy. The Sabbath, the memorial of creation, is an invitation to join in a celebration of joy to our Creator-God for his greatness. But it has an added significance. The Redemption Song The redemption song is a continuation of the creation Sabbath song, as redemption will ensure the fulfilment of the purpose of creation. It is a fragrant and triumphant song (2 Corinthians 2:14, 16). The angels showed how the song of redemption is sung by heavenly beings when they introduced the birth of the Lord of glory to the shepherds by night. The announcing angel declared: “I bring you tidings of great joy, which will be to all people” (Luke 2:10), “For there is born to you this day in the city of David a Savior, who is Christ the Lord” (v. 11). This announcement was greeted with a great chorus of praise from the angel multitude who witnessed the scene and said, “Glory to God in the highest, and on earth peace, goodwill toward men!” (v. 14). When the shepherds confirmed the sign given by the angel, namely, a babe wrapped in swaddling clothes in a manger in Bethlehem, they echoed the joy of the angels “glorifying and praising God for all the things that they had heard and seen” (v. 20). Mary had already begun to sing this song after she shared the news with Elizabeth about the angel’s announcement that the Saviour would be born to her under the influence of the Holy Spirit. She declared, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior” (Luke 1:46-47). Jesus’ ministry commenced with a powerful sermon on his mission of grace. His topic was from the book of Isaiah (Luke 4:17-19; Isaiah 61:1-2).

The Golden River that Flows through Time 97 The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the broken hearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord. In these words, he proclaimed that he was the Messiah, the one on whom the future of the human race was dependent for salvation. This announcement was made on the Sabbath (v. 16), indicating to us that the redemption song is also a Sabbath song. This linkage is affirmed by the psalmist David. God’s credentials as Creator (Psalm 89:11-12) are connected with his faithful attention to his promises given to humanity (v. 34). It follows that the everlasting covenant of salvation (Hebrews 13:20) is dependent on the unchangeable nature of God’s will for humanity. This point is affirmed by John the Revelator, for he spoke of the Ark of the Covenant in heaven (Revelation 11:19) indicating that God’s will (i.e., principles of love, contained in the Decalogue – Matthew 22:36-40) is relevant until the end of time. The song of redemption reoccurs throughout Scripture. We notice in particular that there is a strong connection between the creation theme and redemption. This is owing to the fact that the Creator also is the Redeemer, the one capable of transforming (re-creating) the thinking of those who are willing to be remade in God’s image (Romans 12:1-2). The song has a number of main themes as follows: Joy of Forgiveness. David knew what it meant to be surrounded with “songs of deliverance.” These stanzas can be sung by all “whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit” (Psalm 32:1-2, 7). Those who seek God whole-heartedly, God will exalt. He will “beautify” them with his own character because they are in a saving relationship with him, their Saviour and Maker (Psalm 149:2-4). This is a day-to-day experience so that those who enter it are able to sing a “new song” (v. 1). This can be an everyday experience. Joy of Inclusiveness. We are admonished to “sing to the Lord! Let us shout joyfully to the Rock of our salvation” (Psalm 95:1). This is on account of the fact that God cares for the earth and all of us (vs. 3-7). His care can be commemorated every Sabbath. As one author has said, “The Sabbath is a sanctuary for the alien; a sanctuary where there is always room for another person” (Haloviak 1996, p.35). So each individual is brought into sharp focus on this day. Christ is not only the Rock of the Exodus but our Redeemer and invites us to accept his invitation of mercy today (vs. 7-8). This is an invitation given without distinction—to all. We are all

The Golden River that Flows through Time 98 included! Christ is the Rock to all who care to behold him. This refrain is continued in Psalm ninety six. “Sing to the Lord ... proclaim the good news of His salvation” (v. 2). “For all the gods of the peoples are idols, but the Lord made the heavens. Honor and majesty are before Him; strength and beauty are His sanctuary” (vs. 5-6). Therefore, “sing to the Lord a new song!” (v. 1). The clear indication is that we can sing a new song because our Creator is also our Redeemer and we have experienced his redemption. On account of this fact believers are urged to, “Declare His glory among the nations, His wonders among all peoples” (v. 3). And “Say to the nations, ‘The Lord reigns; the world also is firmly established, it shall not be moved; He shall judge the peoples righteously.’” The world is in his care and the course of history is not an enigma to him. He will bring the great controversy to an end; he will maintain his standard of truth to the last. Let all the nations even the heavens, earth, seas, fields, and trees rejoice that their Maker is in charge (vs. 10-12) and for the fact that “He is coming, for He is coming to judge the earth. He shall judge the world with righteousness and the peoples with His truth” (v. 13). The concepts of justice, righteousness, and judgment are all combined in the one person, Jesus Christ. This is an assurance that all will be treated by one great absolute standard. Joy of Hope. Humans were created in God’s image (Genesis 1:26-27). Therefore, all have dignity! We have not evolved from some humble creature, but were made with noble features in the beginning. Even though sin has interposed, we have hope of regaining our lost status (Psalm 33:18- 22). The first recorded song of deliverance from suffering, slavery, and oppression was sung by Moses and the children of Israel following their miraculous delivery from Egyptian bondage. This song is primarily a song of liberation and salvation (Exodus 15:1-2). Later it became a Sabbath song (Deuteronomy 5:15). Jesus engaged this theme in his first Sabbath sermon. His mission was “to console those who mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of the Lord that He may be glorified” (Isaiah 61:3). A complementary praise song is found in Psalms 135 and 136. In the first of these, the Lord is held forth as the controller of nature (Psalm 135:5-7). Then the psalmist linked this with redemption by considering the Exodus experience. The signs and wonders that God performed while delivering the Israelites from bondage could only be accomplished by a living God (vs. 8-21). The writer continued this theme into the next psalm. Other Bible writers used this type of discourse to indicate that God the Creator is also our Redeemer and thus can guarantee the redeemed an inheritance in the earth made new, their real heritage (e.g., Hebrews 11:8-10, 17-29, 39-40). Indeed, belief in a rescue mission for the righteous on this

The Golden River that Flows through Time 99 earth is dependent on God being both the Creator and Redeemer. The Sabbath is an invitation to rejoice in the joy of salvation. When the apostles preached the redemption story to the Gentiles on the Sabbath day, just after Christ’s ascension, they “were glad and glorified the word of the Lord” (Acts 13:48). They indeed had gone figuratively through “the gate of the Lord through which the righteous shall enter” (Psalm 118:20-21). The corner stone of salvation (Christ) was rejected by the Jewish nation, but the Gentiles received him gladly (Acts 13:44, 48). Therefore they could sing on the day of this revelation, “This is the day, which the Lord has made; we will rejoice and be glad in it” (Psalm 118:24). In the books of heaven, our songs of joy are recorded in the book of gratitude and remembrance (Malachi 3:16). The song of redemption is for the here and now as well as for the hereafter. The first notes of victory have already been sung in heaven as we will discover in the next section. That Triumphant Celestial Song Christ ascended from mount Olivet to heaven with the trophies of redemption and was escorted by a host of angels. He approached the gates of heaven having made atonement for sin (Henry, 2003). Through the shut gates his accompanying angels voiced the triumphant words recorded in verse 7 (White, 1947, p. 239). “Lift up your heads, O you gates! And be lifted up, you everlasting doors! And the King of glory shall come in” (v. 7). This verse is written in the style suiting the triumphal entry of a victorious general into the capital. It could be sung only to the Creator, as the following discourse assures us. One group of singers asked the question: Who is this King of glory? (v. 8). The reply came: The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O you gates! And the King of glory shall come in. (vs. 8-9). Again the question was asked: Who is this King of glory? (v. 10). The clear answer came back: The Lord of hosts, He is the King of glory. (v. 10). Christ was the first fruits of those that slept (1 Corinthians 15:20). Jesus presented the tokens of his victory to the Father in the resurrected ones when he ascended to heaven from the Mount Olivet (Hardinge 1991, p. 440). As a token of this acceptance in heaven, rich streams of the power of the Holy Spirit descended on the believers (Acts 2:1-4) and they could sing: “He is also able to save to the uttermost [all] those who come to God through Him, since He always lives to make intercession” (Hebrews 7:25). And then they could add their voices in full assurance confirming the declaration of the apostle Paul:

The Golden River that Flows through Time 100 We are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Romans 8:37-39). The Glory Song of the Redeemed The glory song of the redeemed is, in reality, a continuation of the song of triumph sung at Christ’s return to heaven after his victory at the cross and is the culminating stanza to the Sabbath song. It is a song that will often be repeated throughout eternity because its message is timeless (Nichol et al. 1957, p. 774). The song of Moses and the Lamb is a song where “The church history upon the earth and the church redeemed in heaven all centre around the cross of Calvary. This is the theme, this is the song, – Christ all and in all …. All unite in the song of Moses and of the Lamb. It is a new song, for it was never before sung in heaven” (White 1962, p. 433). The Song of Moses recorded in Exodus 15 is a song of great deliverance and of a new beginning (a type of re-creation). A number of features can be noticed. It is: • A song of gratitude, a song of triumph, which “extols God’s justice, and faithfulness and love” (v. 1; Psalm 66:5-6, 8-12; White 1881, p. 109). • A song of salvation. Each singer expressed their personal gratitude for the salvation experienced (vs. 2, 13, 16), for God always offers guidance and deliverance to those who trust in him (vs. 13-20). • A song of exultation over the forces of evil (vs. 3-8). Such a victory was gained initially against seemingly hopeless odds, for death was determined on God’s people (v. 9; cf. Revelation 13:15). The song implies faith in the ultimate destruction of God’s foes, for God is over all (vs. 6-7). • A song of vindication (vs. 15-16). God gloriously fulfilled the covenant promises anciently, including the giving of a new dwelling place (vs. 16-19). God did not compromise his promises then and has continued to be faithful throughout history. We expect all these elements to be in the song of Moses sung in heaven. Moses was a type of Christ, for Christ is called “a Prophet” like Moses (Deuteronomy 18:15; cf. Acts 3:20-26). Moses was chosen as a type of Christ because he reflected agapē (a unique type of love characteristic of God) when he asked for his name to be taken from the Book of Life instead of seeing the rebellious Israelites destroyed eternally (Exodus 32:32). He led the people of God from bondage to freedom in response to the call of God and suffered ingratitude, rejection, and betrayal at their hands

The Golden River that Flows through Time 101 (Exodus 32). Deliverance from Egypt is symbolic of deliverance from spiritual Egypt. Jesus risked all to save the race from the ultimate death penalty— eternal death. He died for the salvation of the human race. Hence, the Song of the Lamb is “the song of grace and redemption” of which the angels’ anthem at Christ’s birth is part (White 1897, p. 251; 1962, p. 433). The Song of the Lamb will be sung when the redeemed are established in heaven (Revelation 5:9-13; 7:9-12), and when they come to the new earth. It will continue throughout eternity (White 1950, pp. 671, 678; Nichol et al. 1957, p. 774). It is the song of the new creation and thus represents the Sabbath song in its abundant richness. The ranks of God’s completed choir will sing both the Song of Moses and the Lamb after Christ’s second coming (Revelation 15:3). As they wave their victory palm branches they sing: “Salvation belongs to our God who sits on the throne, and to the Lamb!” (Revelation 7:10) and the angels and other personalities add to the swelling chorus, “Amen! Blessing and glory and wisdom, thanksgiving and honor and power and might, be to our God forever and ever. Amen” (Revelation 7:12; cf. 19:1-4). There are some stanzas that only those who live through the last great conflict can sing (Revelation 14:1-4; 7:13-17). This represents a time when a special attack is made on the idea of creation by God out of nothing. Such an idea is scorned almost universally (compare the stand of the churches generally with the God’s call in Revelation 14:7 noting its reference to creation as given in Exodus 20:8-11). The special stanzas of the new song will be sung after the close of probation on the sea of glass in heaven (Revelation 15:1-3). They sing, “Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall fear thee, O Lord, and glorify thy name?” (vs. 3-4, KJV). The features that are highlighted in this song are several and include a recital of the victories of God over the forces of evil bent on the destruction of truth through the ages. It includes a triumphant note to the effect that the blood of the saints shed by those who opposed God has functioned only to further the cause of God (Revelation 19:2). And the celebratory song continues to praise God for his destruction of Babylon the Great, for his victory over the beast and its image, and for the sustenance of his followers during the period when the mark of the beast was an issue (Revelation13:15-18; 14:3, 12; 15:2). We notice that the great fundamental issues involved in this trial of believers’ allegiance are matters of faith in Christ and acknowledgment of and respect for, and obedience to, God’s moral principles (Revelation 14:12; White 1950, pp. 448-450). We might expect that one of the great issues will involve expressing confidence in God through joyful worship on the memorial day of both creation and redemption, the Sabbath.

The Golden River that Flows through Time 102 All the redeemed and angels sing parts of the song, as all have emerged victorious over Satan’s devices through the power of the Lamb. The angels sing, not because they required salvation, but because they have assisted in the rescue of humans (cf. symbolism of Jacob’s ladder – Genesis 28:12). The redeemed can recount that now there is no more death, nor sorrow, nor crying, and that all traces of evil have been eliminated. There will be no more injustice and depravity, no more separation from loved ones and friends, and no unpleasant memories. On account of these unimaginable blessings and the continual presence of Christ with his people they all lavishly praise God (Isaiah 65:17-19; Revelation 21:3-4, 7). The promise is made sure that “you shall call your walls Salvation and your gates Praise” (Isaiah 60:18). And every living creature is heard saying: “Blessing and honor and glory and power be to Him who sits on the throne, and to the Lamb, forever and ever!” (Revelation 5:13). Since the blessings of the Sabbath will be experienced in the hereafter, this means that the Sabbath gives a foretaste of eternity now (Heschel 1988, p. 74). References Haloviak, K. 1996. The Sabbath song. Adventist Review (Special Issue), vol. 173, no. 35, pp. 33-37. Hardinge, L. 1991. With Jesus in the sanctuary. Harrisburg, PA: American Cassette Ministries. Henry, M. 2003. Matthew Henry’s concise commentary on the whole Bible. Nashville, TN: Thomas Nelson. Heschel, A. J. 1988. The Sabbath: It’s meaning for modern man. New York: Farrar, Straus and Giroux. Nichol, F. D., Cottrell, R. F., Neufeld, D. & Neuffer, J. (Eds.). 1957. The Seventh-day Adventist Bible commentary, vol. 7. Washington, DC: Review and Herald Publishing. Raphael, C. 1990. The festivals: A history of Jewish celebration. London: Weidenfeld and Nicolson. Ruskin, J. 1985. Unto this last and other writings (C. Wilmer, editor). Middlesex, England: Penguin. Schaper, R. N. 1984. In his presence: Appreciating your worship tradition. Nashville, TN: Thomas Nelson Publishers. White, E. G. 1881. God’s care for Israel. The Signs of the Times, vol. 7, no. 10, p. 109. White, E. G. 1897. Christ’s mission to earth, Part II. The Youth’s Instructor, vol. 45, no. 32, pp. 250-251. White, E. G. 1947. The story of redemption. Washington, DC: Review and Herald Publishing. White, E. G. 1950. The great controversy between Christ and Satan. Mountain View, CA: Pacific Press Publishing. White, E. G. 1962. Testimonies to ministers and gospel workers. Mountain View, CA: Pacific Press Publishing.

103 8 - A Day of Pleasure Key thoughts: The apparent tension between key verses found in Scripture advising readers to be joyful on the Sabbath on the one hand and that they should not seek their own pleasure on the other is resolved when we learn that God experiences pleasure and created humans to do the same. Perverted pleasures are well established in today’s society. In contrast to this, the Scriptures speak of activities that please God and we explore these in detail. The Sabbath is a time to express joy and gladness. Activities on this day are spoken of in positive, joyful, and triumphant terms in Scripture; it is not a day to entertain negatives. ure pleasure is advertised and sought by human beings. Many, unfortunately, have associated pleasure principally with abandoned eating, sensual enjoyment, or departure from present reality through the use of drugs (Ecstasy Organisation n.d.). Pleasure has reference points and the mind can be trained to appreciate a new framework. We are pointed to creation to discover the nature of these anchor points. The abundance of colour, song, movement, and amazing living creatures that greeted the eyes of Adam and Eve at their creation were meant to bring joy and pleasure. On the first full day of their existence (the Sabbath), they relaxed with God to enjoy this unrivalled experience. Pleasure involves the senses of smell, sight, hearing, taste, and touch. Pleasure is a human emotion expressed in joy and rejoicing and is one of God’s gifts to humanity. We are meant to enjoy the wonders of his created world. Indeed, God experiences pleasure and sought to share the gift with his special creation, humans. In order to understand what the Sabbath is reminding us of, we need first to examine the nature of God’s pleasure. P

The Golden River that Flows through Time 104 God Experiences Pleasure Pleasure is experienced by God. The psalmist indicates that, “In Your presence is fullness of joy; at Your right-hand are pleasures forevermore” (Psalm 16:11). It follows that pleasure was experienced in Eden, because God was there. Specifically the apostle John adds that humanity was created “for thy pleasure” (Revelation 4:11, KJV). God crafted the marvels of the natural world and, as the psalmist wondered at all these things, he was led to say, “May the Lord rejoice in His works” (Psalm 104:31). Indeed, God did rejoice in his handiwork. He declared the works of his hands “good” and “very good” (Genesis 1:25, 31), which is another way of saying that he rejoiced in his creation. It gave God especial pleasure to form the human couple. We read that God formed man from the dust of the earth (Genesis 2:7). He moulded the clay in the form of a perfect model and then breathed life into it. The institution of marriage was specifically considered by God as the ultimate experience in human love and joy. On account of this emphasis on the beautiful, the lovely, the enjoyable, it is our pleasure to worship God offering the “sacrifice of praise” (Jeremiah 33:11). Sometime after the creation, when sin had entered and human beings had wandered far from God’s ideal, we find that God grieved at the idea that wickedness had spoiled his perfect creation (Genesis 6:6). The Scriptures repeatedly inform us that it gives God pleasure to arrange for our “adoption” back into the family of God, for this is “according to the good pleasure of His will” (Ephesians 1:5). God has emotions. He does not intend sin to triumph and, as an indication of this, heaven is called a place of “everlasting joy” (Isaiah 35:10). In order to further illustrate that God has intense emotions, Christ told a number of parables. In the story of the prodigal son, the father (representing God the Father) said to his faithful son on the return of the prodigal, “It is right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found” (Luke 15:32). This is not a picture of a joyless, unsmiling God who has no laughter. The Scriptures tell us that all heaven rejoices at the rescue of one sinner (Luke 15:7, 10). In anticipation of God’s final triumph, the first coming of Jesus to the earth was heralded by heavenly messengers. Heaven was so filled with joy as the time of Jesus’ birth drew near that Gabriel was sent to Zacharias, the priest, to tell him the news. We can imagine that God relished this special moment to bring “these glad tidings” to his servant (Luke 1:11-19). Possibly the same angel announced the birth of Christ to the shepherds. All heaven overflowed with joy and the angel choir came to the earth to sing: “Glory to God in the highest, and on earth peace, goodwill toward men!” These angels reflected God’s joy and expressed their own (Luke 2:9-14).

The Golden River that Flows through Time 105 Today, it is God who has instructed us to be filled with joy because the end of all things evil is near (Revelation 19:7). When prospect becomes reality, the redeemed will say, “Behold, this is our God; we have waited for Him, and He will save us. This is the Lord; we have waited for Him; we will be glad and rejoice in His salvation” (Isaiah 25:9). However, some still are intent on focussing on their own selfish pleasure. Perverted Pleasure The senses of perception possessed by humanity are God-given and are meant to be enjoyed by the human race, for God wishes to feed us from the “river of [his] ... pleasures” (Psalm 36:8). But human beings have perverted God’s purpose in that they have sought their own pleasures. We have many examples of this identified in Scripture (e.g., Judges 14:1-3, 19- 20; 16:1-4, 18-30; Esther 1:8-12, 19). The pleasures of sin have trapped many (Titus 3:3; Hebrews 11:25) and are a feature of human existence. Some years ago, in a series of essays in New Scientist, there was a dissection of the Seven Deadly Sins from an evolutionary viewpoint. The article on envy sought to argue that “Envy has evolved to ensure we are never happy, however bountifully we are endowed, because envy is obsessed with the relative.” This thesis is demanded by current ideas on how evolution works. It is based on the idea of competition and the survival of the fittest. From this background, it is argued that the “selfish gene” drives everyone to compete so that the chances of survival will be greatest. This is easily illustrated, so the theory goes, if we think of procreation. For the male, the more sexual partners who are at hand the greater the chance there is of procuring healthy progeny with his characteristics. And for the females joining this lively group, there is the advantage of capturing superior genes. Such competition for partners must be tempered by some cooperative moves among the groups to maximize the chances for the ultimate domination of their genes. Envy and selfishness are meant for our survival (Kealey 1998, pp. 26-27). To be fair, the theory of the selfish gene does not mean that we must always act selfishly. Our genes may instruct us to be selfish but we can learn, perhaps with some difficulty, to be helpful and assistive to others. However, selfish behaviour increases the chances of survival and such activity favours the individual rather than someone else’s welfare (Dawkins 1989, pp. 3-4). In summary, Christianity focuses on shared happiness and life; evolution theory emphasises the concept of selfish pleasure and with death being the final resting place. Irrespective of our views on some of the scientific arguments outlined above, the aspect that we need to focus on is that God did not create us with uncontrollable desires linked to our genes. Neither did he create us for an existence without pleasure. The Bible indicates that many people may fail to attain heaven due to their inability to

The Golden River that Flows through Time 106 recognise fully, or at all, their God-given role in this world. This failure may lead to a perversion of God given abilities. With some it leads to an unbalanced emphasis on legitimate pleasures and responsibilities leading to a fatal neglect in cultivating the friendship of Jesus. Even Christians may come to love legitimate pleasure more than they love God and choose to think of him (2 Timothy 3:1, 4). The good news is that God can work in all lives to will and to do “His good pleasure” (Philippians 2:13). God gives a purpose to life. He wants all to be joyful. Unselfish love is meant to be expressed, particularly on the Sabbath. The concept that Christians can legitimately experience pleasure was rescued at much earlier times in the history of the church, for it was almost lost. Martyrs for Christ Restricted ideas about pleasure early became part of Christian thought. In the first centuries of the Christian era, it was considered a privilege to be one of Christ’s “athletes” and die a “red” martyr in combat with the forces of evil represented by the state. However, Emperor Constantine, by eliminating the possibility of martyrdom, denied this route of identification with Christ, and true sanctity in the view of some. In order to maintain a proper distinction from the world, some accepted desert solitude and silence (monasticism) as a means of preserving the “ideals” of the Christian struggle. By subduing the body and its pleasures individuals were supposedly following in the footsteps of Jesus. At least they could be “white” martyrs (Louth 1981, p. 98). Bound up in the idea of monasticism was the concept that humans were “utterly remote from God” and, on account of this, individuals were required to live a “life of repentance and ceaseless struggle” against the evil powers (Louth 1981, p. 98). Only the hermit, in solitude and silence, was considered as being engaged in hand to hand, direct combat with demons. The focus was on continual battle with temptation and the need to subdue passions against the temptation to sin. In this struggle, it was the aim of the devotee to obtain freedom from passions in the sense that one was no longer disturbed by them. In solitude there was no temptation coming through the senses of hearing, sight, and speech, which was considered a great advantage (Louth 1981, pp. 102-104). All this, of course, represented a substantial reduction and almost the elimination of stimulation and enjoyment through the senses as given by God at creation. It also represented a retreat from society (monasteries were often in solitary places) and thus a denial of joy, which is rightfully the Christian’s to experience with a diversity of other believers. It also denied the joys experienced in sharing the gospel with strangers. This philosophy of repression of enjoyment of the senses was carried far beyond the confines of the monasteries and was taken on by the religiously minded populace or at least

The Golden River that Flows through Time 107 vigorously promoted among the believers during the period of papal dominance. The ascetic tradition from the thirteenth to the eighteenth centuries emphasised guilt and shame (negative self-image) and the wrath of God against humanity. Such contempt for the body and the world had its roots in Greek philosophy. At the base of asceticism is the doctrine that the soul is immortal but the present life is fleeting and therefore vain (Delumeau 1990, pp. 1-3, 10-12; cf. Ecclesiastes 3:19-20; 1 Corinthians 12:12). Hence, it followed that life on earth was in general condemned and the only relief in this “dangerous sea” was to take up the monastic life. Here the pleasures of life could be crushed. Literature devoted to expressions of detesting and reviling of marriage and sexual pleasure was especially well developed. The ascetic tradition taught that the body was to be treated “roughly and rigorously.” This meant for some that all natural emotions, including joy, love, and desire, had to be repressed and hated. Hymns, sermons, and pamphlets extolled the virtues of afflictions and virginity and poured contempt on human existence in this world. Fasting and afflicting the body (and indeed to have a thin body) were considered saintly activities because “saintliness equals asceticism” (cf. Galatians 3:11; Ephesians 2:8-9). Contempt was poured on pleasure, laughter, and even a pleasant countenance. After all it was held that Jesus never laughed. The rigorists argued that sin had taken away any cause to laugh and the greatest pleasure was to deny pleasure. Joy was limited strictly to the afterlife (cf. 1 Kings 8:66; 1 Chronicles 15:16; Ezra 3:13; Psalm 128:2). The focus was on death and premature death was regarded as a “lucky chance,” a cause for rejoicing, not crying (Delumeau 1990, pp. 15-16, 25, 446-462). Needless to say, this concept of humanity devalued both humans and God (Ecclesiastes 3:12-13; 9:9). The Protestant Reformation sought to distinguish between vice and God-given gifts and the fruit of the Spirit, such as tender affections for one’s wife and children. It even had some praise for the beauties of the world and for the revelation of the Creator through his creation. However, the long tradition of pessimism, which preceded the Reformation, did not allow its principal proponents to escape its clutches entirely. They regarded the world as evil and self was regarded with utter contempt and they sought to abase it. The miseries of the world were considered God’s workmen to prevent humans from becoming complacent and restful to the detriment of salvation. The non-conformist groups emerging from the Reformation churches all sought their own peculiar distinction from the world and had their own strict rules and methods of maintaining purity (Delumeau 1990, pp. 26-34). Fortunately, some thinkers and Bible scholars were able to break through the mind-set of the immediate past allowing fresh views of both God and the pleasures of his creation to emerge. For example, the Puritan

The Golden River that Flows through Time 108 position, based on the word of God, held that the individual was a whole person consisting of a body activated by the breath of life (Genesis 2:7; Psalm 146:4; 1 Corinthians 12:12). This breath is not an intelligent entity, but simply a God-given life principle, which both humans and animals possess (Ecclesiastes 3:19-20). The idea of the wholeness of human beings means that we are not at war against the body. It is our duty to give glory to God in the whole person (1 Corinthians 10:31). Thus, the body is not an instrument to be despised, it is to be cared for, comforted, and the senses are to be recognised as God-given and praise given to God for them (1 Corinthians 6:19-20). In practice, this view of humanity translated into a temperate life style and for some even encompassed vegetarianism and the rejection of addictive vices such as smoking (Ball 1981, pp. 160-164, 173- 177). Today, as always, it is our privilege to enter into friendship with God. He purposed that we understand the body as the temple of God. He wishes to teach us the true meaning of both our God given abilities and our duties in a sin-scared world. He wishes us to be happy and to express it. God has given the Sabbath day to be used for this purpose and fortunately has given us clear guidelines for the enjoyment of it. Serving God with Joy and Gladness Just before Moses was asked to lay down his leadership of the children of Israel (Deuteronomy 3:23-27), God instructed him to give final instructions to the Israelites. We have the interesting record of the principles of living recorded in Deuteronomy chapters four through to twenty eight. Many points are made, but one of the most powerful verses says some individuals were cursed because religion was drudgery for them. Notice the text: a curse will surely fall on some “because you did not obey the voice of the Lord your God, to keep His commandments and His statutes, which He commanded you.... [and] ... Because you did not serve the Lord your God with joy and gladness of heart, for the abundance of everything” (Deuteronomy 28:45, 47). The commandments included in this instruction clearly involved the original Ten Principles given on Sinai, for they were reviewed specifically in chapter 5. Looking at God’s instruction in this way, particularly the Sabbath, leads to questions being asked about Sabbath behaviour. Can self-serving interests be avoided and yet joy and gladness be expressed (Isaiah 58:13- 14)? It is interesting that the overwhelming emphasis in the Bible is on the positive elements of Sabbath keeping. It is meant to be a time of joy rather than a burden. A correct understanding of Isaiah 58:13-14, substantiates this view (Christian 2002, pp. 85-86). Several aspects will be considered in the following sections.

The Golden River that Flows through Time 109 God Focussed Activities Let us consider joy-filled activities focussed on God. There are many reasons to express thankfulness to God. We acknowledge his loving kindness, faithfulness, righteousness, wisdom, truth, miracles, justice, a divine timetable for the great controversy, the beauty and profoundness of creation, and the assurances given to the righteous (Psalms 92; 96). The Lord who controls the issues of life and of death is responsible for the multitude of our daily benefits. On account of this we are urged to “Sing to God, sing praises to His name” (Psalm 68:4, 19-20) and worship on his holy day, the seventh day, according to the instruction of the prophets and the greatest of the prophets, Christ (Exodus 20:1-17; Ezekiel 46:1-3; Luke 4:16, 31). Remember His Creation. God “has made His wonderful works to be remembered” (Psalm 111:4). It is God’s intention that we enjoy the pleasurable sensations that he created for our enjoyment (e.g., Genesis 2:18, 21-22; Ecclesiastes 9:9). In commemoration of the joyful event of creation, God set aside the Sabbath. We notice this thought in the Sabbath Psalm 92. Here the writer says, “For You, Lord, have made me glad through Your work; I will triumph in the works of Your hands;” Your ways are “very deep” (vs. 4-5). The natural world challenged the mind of the writer. When he considered the complexity of creation, its intricate and beautiful designs, the awe inspiring strength of some of the members of the animal kingdom on the one hand and the delicate and fragile nature of others, he could only wonder and exclaim his appreciation for the wisdom and imagination of God. Such a creation is there to inspire always and draw one to admire the Lord. The psalmist puzzled at those who could misread the evidence that God exists (v. 6). These individuals, unfortunately, are adrift on a sea where their own self-importance, prosperity seeking, and indulgences are the focus. God created beauty and set the pattern of rejoicing in that beauty (Genesis 1:31) and wishes all to enjoy what he has made (Ecclesiastes 3:11- 13). Thus, to use our senses to honour the God of beauty and wisdom is pleasing to him (Psalm 8). Remember the Lamb of God. From a heart “overflowing with a good theme” the chief musician composed a song to the Messiah (Psalm 45:1). In verse six the term translated “God” comes from the word “Elohim,” which is the term used to describe the Creator, the God of the infinite (Genesis 1:1; cf. Hebrews 1:8). The psalmist thus takes us back in time to the creation and confirms the divinity of Christ. From this foundation he describes the characteristics of the Messiah and in essence establishes for us that only a creator can be a redeemer (re-creator) – cf. Hebrews 1:2:1-4. God has made a covenant to save us. In fact, all inhabitants of the earth

The Golden River that Flows through Time 110 are invited to become partners in this covenant relationship (Psalm 103:1-5, 17-19; Isaiah 49:6). God has promised to give believers the joy of salvation when they accept his “generous Spirit” (Psalm 51:12). The prophet Isaiah expressed this thought thus, “Therefore with joy you will draw water from the wells of salvation” (Isaiah 12:3). This is the practical outcome of forming a friendship with Christ (1 Peter 1:7-8). Our God is generous and a person who delights in joy. Anciently the temple priests arranged for orderly praise and music to honour God’s name (1 Chronicles 16:37-42). Christ’s all sufficiency was kept before the congregation by the evening and morning sacrifices. Such worship was pleasing to God as seen by the discourse between Nathan, the prophet, and David recorded in the next chapter. Today, evening and morning worship, where praises are given to God, are similarly pleasing to him. This practice is especially appropriate on the Sabbath (v. 29). There is no better time to sing and praise God than on the day that memorialises both creation and redemption (the Sabbath). In fact, the apostle John presents these ideas to us as being heralded by angel messengers in the time immediately before Christ’s return (Revelation 14:6-7). Consider God’s Character. On the first Sabbath day of his public ministry (Luke 4:16-20), Christ assured his hearers that he had come “to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness” (he quoted Isaiah 61:3). We have every reason to be happy for God is righteous; there are no weaknesses in his character. He is the author of absolute moral standards, his word is truth, and he is the source of our salvation (the Rock, the Chief Corner stone – Psalm 92:15). When we look at the works of God’s creation, his redemption, and his continual care, we are led to exclaim that our God is beyond comprehension, is all powerful, and abundant in wisdom and mercy (vs. 4-5). The psalm known as “A Song for the Sabbath day” (Psalm 92) assures all that his mercies will not stand in the way of justice being done to those who act foolishly and wickedly in defiance of the evidences of God’s goodness. Therefore, it follows that we should not fret at the seeming triumph of the wicked or their prosperity. Their foolishness will lead to eternal loss (vs. 6-9). Those who accept Christ as Creator, rather than the gods of their mind, can rejoice with confidence (Psalm 97:7-12). The result of forming a friendship with Christ is highlighted in the ancient devotions of Israel. They were urged to consecrate themselves to God by the burnt offerings made morning and evening. The offering was accompanied by “the song of the Lord” (2 Chronicles 29:27). This burnt offering was made even on the Day of Atonement or Judgment (Exodus 29:38, 42; Numbers 28:3-8; Hardinge 1991, p. 134). And so for us today, in the antitypical day of Judgment, the song of joy continues as a deep seated realisation that the Judge is none other than Christ who makes favourable

The Golden River that Flows through Time 111 decisions regarding those who love him and his instructions (Daniel 7:21- 22; John 5:22). God is both caring and just. The assurance that judgment will be given in favour of the saints fills the believer with joy and the second coming can be looked upon with eager anticipation (1 Thessalonians 2:19; Jude 1:24). Act as Ambassadors for God’s Moral Institutions and Principles. As believers, we are asked to be protectors of God’s principles of government. God is pleased with those who joyfully act as his stewards and ambassadors (Matthew 25:14-30; 2 Corinthians 5:17, 20). Their mission is described in terms of triumph and vibrancy, for they carry the “aroma of life leading to life” (2 Corinthians 2:14, 16). Several examples can be used to illustrate how others have functioned as ambassadors. The first involves the interesting story of the coronation of Joash against the command of the wicked Athaliah (daughter of Jezebel – 2 Kings 11). She thought to destroy all remnants of the lineage of David in the kingdom of Judah to aid in destroying the worship of Jehovah and to allow Baal worship to flourish. However, one prince (Joash) was retrieved by his aunt and hidden for six years in the temple quarters. Jehoiada, the priest, galvanised the people to action and thought to honour God in a practical manner by arranging for Joash’s coronation, possibly on the Sabbath (vs. 5, 7) in order to preserve the worship of God. The people rejoiced and covenanted to be “the Lord’s people” (2 Chronicles 23:16). A similar account of protecting God’s institution, this time the Sabbath, is given by the prophet Nehemiah. As governor he directed the final stages of the rebuilding of Jerusalem under the command of Artaxerxes, king of Babylon. Gross interference by the Samaritans with the rebuilding program combined with attempts to subvert the religious purity of the inhabitants of the city were the methods by which the whole program of setting up a strong religious and cultural centre was being jeopardised. When Nehemiah returned for a second term as governor, he quickly brought reformation and appointed his trusted servants to bar the gates against merchants who were intent on bringing produce to the city and thus tempting the Israelites to desecrate the Sabbath by trading on it. Finally, he commissioned the Levites to stand at the gates “to sanctify the Sabbath” (Nehemiah 13:1-22). These examples broaden our horizons on legitimate Sabbath activities. Activities Focussed on Others Those who regard the Sabbath as a memorial of both creation and salvation have an eagerness to share this knowledge with others (1 Chronicles 16:23-26; Matthew 28:19-20). This enthusiasm will extend beyond sharing the knowledge of our Saviour’s sacrificial love and will be revealed in practical Christianity. We see Jesus establishing a pattern of helping those in need on the Sabbath while he was on earth. In one

The Golden River that Flows through Time 112 remarkable instance, he challenged the traditions of the Pharisees (whose requirements were “beyond the grasp of ordinary men” – Heschel 1988, p. 17) by approving the actions of his disciples in eating grain as they casually passed through a grain field on the Sabbath. The practice of eating in such a manner from someone’s field was not the issue, but rather the doing of it on the Sabbath (Matthew 12:1-8). Jesus tore away the heavy mantle of tradition and proclaimed that he was the “Lord even of the Sabbath” (v. 8) and to illustrate this he helped others in practical ways. We, too, have the privilege of helping others escape spiritual darkness and the heavy burdens of traditions based on the accumulated ‘wisdom’ of humanity. In fact, Jesus’ first Sabbath sermon focussed on this very issue of releasing hearers from false understandings and from fear and giving them joy and hope (Luke 4:18-19). Jesus’ second act on this memorable Sabbath was performed in the synagogue. There he healed a needy man. He shamed those who taunted him by pointing out that his listeners had no difficulty in releasing an animal in distress on the Sabbath. The truth was that the most dissatisfied of his listeners probably were motivated to relieve their animal’s distress in order to protect their investment rather than to deal kindly with their beasts. Not wanting to make this finer point, Jesus declared that it was indeed lawful to do good on the Sabbath and to save life (Matthew 12:12; Mark 3:4). He kept on emphasising this truth, for we find him using the same arguments in defence of two other healings (Luke 13:10-16; 14:1-5). He did not restrict the concept of saving life to the physical realm but extended it to the realm of spiritual well-being. If a person was bound in ignorance or fastened in the deceptions of Satan, then by all means they should be released from their bondage on the Sabbath (Luke 13:16). These episodes enabled Jesus to appeal directly to the Pharisees and indirectly to the Essenes, who were stricter (Down 2000, p. 13). Other activities of Jesus on the Sabbath (John 5:1-10; 9:1-34) cannot be interpreted as giving us freedom to work on God’s holy day in order to earn money to enable help to be rendered subsequently. The Sabbath is a time to receive from God, not a time to gain credit by giving something to him through our good works (Doukhan 2001). We should be willing to give our own time and money rather than sacrificing God’s holy time and his blessings. The Sabbath is a time to act as emergency or compassion demands. Jesus’ example of helping others illustrates that he attended to urgent need on whatever day of the week it came to his attention. He did not specifically select the Sabbath as the day on which his acts of mercy would be carried out (e.g., Matthew 4:23; 15:30). This has important practical implications for us.

The Golden River that Flows through Time 113 Self-Oriented Activities The human body is spoken of in Scripture as the temple of the Holy Spirit, and thus it must be given some focus of attention and care on the Sabbath if we are to give glory to God. Satisfying Human Needs. Taking nourishment is done to satisfy a basic human need (Mark 2:23). Jesus, by his example, taught the rightness of satisfying this need on every day of the week by approving the action of his disciples who ate and drank in contrast to the religious zealots who fasted often (Luke 5:33; cf. 1 Corinthians 10:31). Then we have the example of feeding thousands of hungry individuals. Jesus had compassion on the people and understood their hunger and satisfied it. He realised that the spiritual needs of the people could be managed more effectively if the lessons taught were not caught away in the anxiety to satisfy the physical needs of the body (Mark 6:34-44; 8:1-9). The Sabbath day is no different. We notice that Jesus was welcomed to Sabbath meals and he accepted these invitations with gratitude (Luke 14:1). It is particularly important to avoid both the distractions of hunger and the discomfit of overeating, so that the mind is sharp to receive and act on spiritual insights gained through the study of God’s word and the book of nature. We are advised to exercise care to avoid unnecessary preparation of food (Exodus 16:23). And beyond this we need to be careful that our priorities are under the control of reason and are able to be influenced by the voice of the Holy Spirit. This important lesson Jesus brought to the attention of the masses of people who followed him after he fed the five thousand. He advised all to seek “the food, which endures to everlasting life” rather than “the food, which perishes” (John 6:27). We might also take instruction from history on the significance of joyful satisfaction of basic human needs on the Sabbath. For the Jews, the Sabbath was a day when they ate abundantly of good food. They argued that the Sabbath was not given as a burden but for the benefit of humanity and was a day to be enjoyed. The Sabbath was celebrated and gave both psychological and physical pleasure. It was welcomed as a bride (Heschel 1988, pp. 18-19, 54-55). Indeed, the Jewish practices came into sharp focus when the Church of Rome introduced the Easter-Sunday practice in the early second century. Then concerted efforts were made by the Church to render the Sabbath a day of mourning rather than of joy. This practice continued at Rome for close to a thousand years and contributed to the split between the Eastern (Roman) and Western (Greek) sections of the Church in 1054 CE. Ostensibly the Sabbath fast was a continuation of the fast commenced on Friday in recognition of the fact that Christ was in the tomb. But this practice was also advocated to show contempt for the Jews in slaying the Lord and for their Sabbath. Sunday was thus turned into a day of rejoicing and eating and Saturday into a day of sadness and fasting. The

The Golden River that Flows through Time 114 taking of the Lord’s Supper naturally was forbidden on a Saturday. These practices functioned to misrepresent the Sabbath (Odom 1963, pp. 74-80; Bacchiocchi 1977, pp. 187-198). Relaxation is an integral part of the Sabbath. Restful activities were instituted in Eden, before the Fall, and were meant to continue after it (Genesis 2:2-3; Exodus 20:8-11). The Sabbath time was devoted to the development of relationships with God. Today, this is still its purpose. Jesus advised his disciples to come aside and rest a while after they had gone out to preach the gospel and to heal the sick (Mark 6:1-13, 31). We are not suggesting that the resting was necessarily on the Sabbath, but the advice is highly relevant to all who live stressful lives. Periods of physical rest and mental rejuvenation and reflection are vital to a life of witnessing and usefulness in God’s service. Jesus engaged in relaxing activities with his disciples on the Sabbath (Mark 2:23). In this example they strolled peacefully through a grain field and satisfied their hunger on God’s bounties. The Sabbath is also a time for strengthening social and family ties. The family concept is precious to God (Exodus 20:10; Jeremiah 13:20; Malachi 4:6), for it is the basis of a strong and vigorous society. Jesus added his blessing to the marriage institution (John 2:1-2; cf. Matthew 6:8-13) and others spoke about its contribution to strong social ties within the church (Hebrews 10:23-25). The first full twenty four hour day of human existence (the Sabbath) was set aside for social and family purposes by God (Genesis 2:1-3). Today, it is meant to be enjoyed fully with our families (Ecclesiastes 9:9). God Emphasises the Positives The Sabbath is meant to be an exquisitely delightful day as Isaiah 58, verses 13 and 14 emphasize. This thought can be lost sight of if the incorrect interpretation is placed on the commencing phrase. The emphasis given by Isaiah is to leave customary business interests aside so that individuals can enjoy a delightful day together in praising God (Christian 2002, pp. 86-90). Notice the following translation where the text has been rendered sensitively: “Keep the Sabbath day holy. Don’t pursue your own interests on that day, but enjoy the Sabbath and speak of it with delight as the LORD’s holy day” (v. 13, NLT) it approaches the intended meaning bearing in mind the meaning of the Hebrew words used originally. Any negatives relating to Sabbath keeping are surprisingly hard to find in Scripture. Unnecessary activity, even when it is connected with food preparation, should be avoided on God’s holy day so as allow the worshipper to focus on things of spiritual value. This principle is highlighted in the brief instruction against lighting fires on the Sabbath in the story of an unnamed Israelite (Exodus 35:3; Numbers 15:32). The key

The Golden River that Flows through Time 115 player in the story gathered sticks on the Sabbath in order to cook. Such activity was presumptuous as specific instruction had just been given that this task needed to be completed on the previous day. The individual in the story ignored God’s direct command and in doing so despised God and consequently was cut off from the congregation (Numbers 15:30-36). Work for profit is clearly also out of bounds (Exodus 31:15; 35:2; Leviticus 23:3, 7). God made an explicit statement at Mount Sinai about work for one’s own benefit. To disregard God’s holy day was regarded as equivalent to rejecting God, for the Sabbath was a special day of remembrance of God’s good and wonderful acts. Persons who chose this course of action were regarded as unworthy members of God’s special people (Exodus 31:13-18). In the Jewish economy, Friday was called “Preparation Day” (Mark 15:42). This meant that some thought and planning was given to the commemorative day (Sabbath) that was coming. It is our privilege, in this modern world, to regard the Sabbath with joy and prepare for its coming. With our modern conveniences, the pressure of our work and the type of societies in which we live, Friday cannot specifically be marked for this purpose, but planning for the event may take place well beforehand. The relative scarcity of a list of negatives is not surprising, for Jesus ministry was away from specifics to principles based on relationships. We notice in passing that we cannot divorce our legitimate acts from the impact that they have on those whose Christian experience is not strong (1 Corinthians 8:8-13). Thus, we need to be sensitive to the experience and progress of others as they develop in their relationship with Christ. The defining consideration about pursuing pleasure on the Sabbath is given simply in answer to the question: Does it bring ‘glory to God? (1 Corinthians 10:31; Revelation 14:7). References Bacchiocchi, S. 1977. From Sabbath to Sunday. Rome: The Pontifical Gregorian University Press. Ball, B. W. 1981. The English connection. Cambridge: James Clarke. Christian, E. 2002. “Sabbath is a happy day!” What does Isaiah 58:13-14 mean? Journal of the Adventist Theological Society, 13, no. 1, pp. 81-90. Dawkins, R. 1989. The selfish gene (new ed.). Oxford: Oxford University Press. Delumeau, J. 1990. Sin and fear. New York: St. Martin’s Press. Doukhan, J. B. 2001. Sabbath lecture, South Queensland Conference of the Seventhday Adventist Church, camp meeting September 20-29, Watson Park, Dakabin, Queensland. Down, D. K. 2000. The enigmatic Essenes: Sex, peace and war. Archaeological Diggings, vol. 7, no. 3, pp. 11-15. Ecstasy Organisation. n.d. A selection of your personal accounts of ecstasy use. http://www.ecstasy.org/experiences/ Hardinge, L. 1991. With Jesus in his sanctuary. Harrisburg, PA: American Cassette

The Golden River that Flows through Time 116 Ministries. Heschel, A. J. 1988. The Sabbath: It’s meaning for modern man. New York: Farrar, Straus and Giroux. Louth, A. 1981. The origins of the Christian mystical tradition. Oxford: Clarendon Press. Kealey, T. 1998. Envy. New Scientist, vol. 157, no. 2127, pp. 26-27. Odom, R. L. 1963. The Sabbath and the great schism of A.D. 1054. Andrews University Seminary Studies, vol. 1, pp. 74-80.

117 The Sabbath and the Abiding Qualities he stained glass that artist Henry Holiday designed for a window in St John the Baptist church at Yeovil, England, entitled, There Was War in Heaven, portrays the forces of good or light (in the form of beings) above the forces of evil in the battle for supremacy. Under the direction of Michael (Christ), who holds centre place, Truth, Love, Faith, and Hope go forth to tread underfoot the forces of darkness (Gray 2000, pp. 1-4). The qualities of love, faith, and hope are of heavenly origin and constitute the essential fabric of Christian experience here on earth. They arise in response to the revelation of Jesus Christ, who is portrayed in Scripture as the repository of truth about both the origin of this universe and the plan of salvation. The three qualities, love, faith, and hope, represent the permanent and fundamental features of Christianity as expressed by the apostle Paul. “And now abide faith, hope, love, these three; but the greatest of these is love” (1 Corinthians 13:13). These qualities are reinforced continually by the Sabbath memorial. Love is the finest quality, as it expresses what God is like. To express this quality in the life, under varying circumstances, is the ultimate test of the Christian experience. And this test can only be completed successfully as it flows from a day by day relationship with the Author of salvation, Jesus Christ. The Bible pictures God’s covenant of salvation as a staff called Beauty held by the Shepherd (Christ). He has gone before and has provided an example. He established the primacy of God’s word in his life, and by T

The Golden River that Flows through Time 118 dying he upheld the Decalogue in its fullness, for in dying he paid the penalty, which the law demanded on account of the sins of humanity. He reminds us that, through his example, love in action is shown by our obedience, just as he acknowledged his respect and love for God by his obedience. Faith also is a gift and is exercised in response to God’s invitations. Faith indicates an acceptance of his revealed will and shows our earnest desire to obey readily. Such trust in a loving God and the acceptance of his sacrifice on Calvary is counted for righteousness. God, from the beginning, provided the Sabbath as the chosen environment where faith could be strengthened on a regular basis. It is the sign of God’s government and power, his sovereignty. To attack it is a sign of rebellion. It puts our allegiances to the test. The primary test of faith, in the time just before Christ returns, is an individual’s attitude towards this symbol of God’s sovereignty, for it will become an issue in the religious world. Finally, the quality of hope encompasses the desire for a blessing and the assurance of receiving it. Being yoked to Christ is our assurance of success, our guarantee that personal hope is not misplaced. The Sabbath assures believers, on a continuing basis, that God has not abandoned them. Personal need is the assurance of acceptance. The Sabbath assures all that Christ is their faithful High Priest and Judge and that favourable decisions will be given to the believer. It assures all that a victory celebration is being planned with every believer in mind. Such can look for the Second Coming when they will be delivered from the presence of sin. God’s last invitation of mercy to the world is to acknowledge him as Creator and Re-Creator. His assurance that the salvation schedule is on track is the blessing that he offers week by week on the Sabbath. In this section, we examine these themes under the headings: 9. Beauty Broken (God’s covenant of love) 10. Thumb Prints (The centrality of faith) 11. Utopia (Hope in Christ’s second coming) Gray, A. 2000. There was war in heaven. Lawrence Wilson Art Gallery, University of Western Australia, pp. 1-8.

119 9 - Beauty Broken Key thoughts: God pictures his covenant of salvation as a staff called Beauty or Grace. However, the loving Shepherd who fashioned the staff is often not appreciated. One form of confusion about the eternal covenant has been the almost universal move to acknowledge a new arrangement of human devising honouring Christ’s resurrection, which is announced by Sunday, the so called Lord’s Day. God’s plan of salvation has not changed. When Christ died on the cross, he condemned sin and its author Satan, and paid the price of eternal salvation for all, for the just demands of the Decalogue required the death of the sinner. Jesus’ life habit of worshipping and resting on the Sabbath established that he is still “Lord of the Sabbath” in the Christian era. Jesus calls all generations to follow his example. Honouring the Sabbath represents a response of gratitude to God and a desire to rest in his love. od pictures his covenant with his people as the staff called Beauty (Zechariah 11:7-10). In the Bible account, God breaks the staff, so that the reader is aware that something exquisitely lovely and meaningful is pictured as coming to an end. God came to this decision owing to the persistent rebellion of the Israelites (2 Kings 18:11, 12; 2 Chronicles 36:14- 16; Hosea 6:6-7). In the account, the ingratitude of the nation is shown by the price they offered the Shepherd in acknowledgment for all that he had done for them. This is very much the same attitude that Nicholas Skinner showed in his treatment of Black Beauty in the classic novel written by Anna Sewell about the imaginary life of a magnificent gelding. Skinner’s attitude was to get out of the horse what you could and then discard it (Sewell 1992, pp. 63-69, 90-183). The children of Israel, as a nation, offered the Shepherd (the Prince of love) the price of a slave for his services G

The Golden River that Flows through Time 120 (Zechariah 11:12). This was a shameful act, bearing in mind the deeds of love God had performed for the nation. This story, in reality, was also a prophecy of the price that was placed on Christ’s head, which was offered to Judas for his act of betrayal (Matthew 27:3-10). The Creation Covenant an Expression of Love The progenitors of the human race were the pinnacle of the creation because they were made in the image of God. He gave them the gift of intelligently chosen procreation as a sign of his love and confidence and bestowed on them the ordered development and care of the world (Genesis 1:28). The human pair was to fulfil the divine purpose of creation as the representatives of God (a creation covenant is indicated by reference to Genesis 9:1-9 where God covenanted to renew the mandate given at creation). The goal of creation was indicated in the divine rest on the Sabbath day when humans were invited to participate and rejoice with God in his creation (Dumbrell 1984, pp. 33-35). The Sabbath, from the beginning, was a celebration of life with the Giver of Life. It represented the pinnacle of the creation events for it promised friendship forever with God where physical, mental, social, and spiritual needs could be ministered to. It assured the parents of the human race that God loved them. God’s Assurance of Love Confirmed Many assurances of God’s care and love were given as time passed. These are particularly evident in the Exodus account. We might illustrate this by reference to the introduction of the sanctuary services at Sinai. The central thought these services conveyed was that God’s special blessing and help is available to all believers at all times. The earthly sanctuary services emphasised the “continual-ness” (“tamid”) of God’s attentions towards humanity. For example, the continual offering of the burnt sacrifice (2 Chronicles 2:4), the continual burning of the lamps (Leviticus 24:2), the continual offering of the incense (Exodus 30: 7-8), the continual presence of the bread (Exodus 25:30), the breast plate that the high priest wore continually (Exodus 28:29-30) – all these indelibly riveted the minds of the people on the fact that God does not grow tired or weary in his concern and love for the human race (Isaiah 40:28). He is an ever present Friend to help. If there was any emphasis on these functions, it was evident particularly on the Sabbath (Leviticus 24:5-9). We can declare this precisely, for the bread laid out in the sanctuary was changed every seventh-day Sabbath. This brought forcibly to the minds of all that the Sabbath possessed a special spiritual significance. On this day our special focus is meant to be on Christ, the Bread of Life, the Creator (John 6:35, 48; Hebrews 1:1-2). The renewal of the bread was an assurance of his all

The Golden River that Flows through Time 121 sufficiency to satisfy human needs continually. The message is clear, our need is the assurance of our acceptance. This particularly poignant message is now emphasised on the seventh-day Sabbath in a continuing cycle. The seventh-day Sabbath is a “perpetual covenant” or a sign of friendship to be remembered “forever” (Exodus 31:16-17). This promise carries down to believers today, for all are members of spiritual Israel (Galatians 3:26-29; Ephesians 3:1-6). The word “remember” has very powerful connotations of assurance and is attached inseparably to the fourth commandment. The word “remember” carries with it the promise that God will hear and respond (Exodus 28:12, 29; 30:16; Hardinge 1991, p. 422). Today, the Sabbath carries with it the oft repeated promise that God continues to hear and respond as our Friend. The Sabbath Is the Heart of the Covenant In many circles, Sunday is regarded as special rather than the seventh day of the week. One reason for this claim is that Sunday commemorates the resurrection of Christ. It is reasoned that the seventh day completes the first creation and that Sunday, the eighth day, represents the commencement of the new creation (“Catechism” 1994, p. 89). So we find that Sunday has been chosen as the day of worship according to “apostolic tradition” in order to celebrate the resurrection of Christ and to commemorate the first day of the original creation recorded in Eden. Thus, Sunday is held to be the “day that the Lord has made.” In this view, Sunday absorbs the spiritual truth of the Jewish Sabbath reflected in the Passover (“Catechism” 1994, pp. 302, 524-525). The assertion is also made that God meant worship to be offered to him only one day in seven, not on the seventh day in perpetuity (“Catechism” 1963, p. 290). Eighth Day of Creation. We might well ask about an extra day being added to the creation account, an eighth day. Creation of the physical and biological features of the world was finished in six days, for God pronounced “the heavens and the earth, and all the host of them were finished” on Friday (Genesis 2:1). It was then that the entire physical creation was declared “very good” or in other words perfect and complete (Genesis 1:31). God then made the Sabbath on the seventh day to commemorate the unique and finished physical creation and to make a perfect social environment for the human race (Genesis 2:2-3). Thousands of years later on the Friday of Jesus death, he declared “It is finished!” – His perfect sacrifice for our salvation was completed on the same day he created the progenitors of the race (John 19:30). The next day, the day commemorating his finished work, was also the seventh-day Sabbath, a day of rest for him (v. 31). In this way he reaffirmed that the “Sabbath [is] a covenantal sign” (Dumbrell 1984, p. 35). There is no indication in all of Scripture for the assertion that Sunday became effectively the eight day of a

The Golden River that Flows through Time 122 new creation. In asserting this, proponents are silently claiming that something was incomplete about God’s first creation and its memorial. Efforts to substantiate the Sunday claim have been made by seeking to make references relating to the meeting of believers on that day an indication that the early believers possessed information about a change in the day of worship. All such attempts have failed uniformly to produce convincing arguments in favour of such propositions as have those that claim Jesus downplayed the importance of the Sabbath (McIver 2015, pp. 19-26). Many Christians hold that “The sabbath is the heart of Israel’s law.” However, commonly it is held that this represents Sunday, which announces “a new and eternal covenant” and that this eternal covenant was instituted by Christ (“Catechism” 1994, p. 200). The change in the Commandments leading to the version in the Catechism rests on the tradition handed down by the Church Fathers. A useful comparison regarding the changes made have been listed in Catholic Answers and they indicate the absorption of one commandment and the splitting of the last as represented in Exodus 20 (Wensing 2004). The question is: What version should be followed? This would seem to reside in the emphasis placed on who authored the Decalogue and inscribed it on stone with his finger (Exodus 31:18). Announcing the Eternal Covenant. God’s covenant with humanity has been described by Cardinal Ratzinger as “a gift, a creative act of God’s love” (Pimentel 2007). His covenant has everything to do with the plan of salvation and points to Christ’s sacrifice. The reality is that the plan of salvation was devised before sin entered the world (Ephesians 1:3-4; 1 Peter 3:18-20). It was put into action immediately after the Fall and its provisions will continue to be available as long as probationary time exists. It should be evident that a God who changes not (Malachi 3:6; James 1:17) has had but a single plan of salvation—the everlasting covenant (Hebrew 13:20). The apostle Paul, standing this side of the cross, swept away any suggestions that the gospel was not preached prior to his time in the words, “For indeed the gospel was preached to us as well as to them [ancient Israel]” (Hebrews 4:2; cf. Romans 11:27-28). There is only one gospel, one Saviour, one moral code, and one response that is acceptable to God – faith flowing from a heart responding in love on account of his sacrifice. In the times before the cross, animal sacrifices were offered in faith and directed the believer’s mind to the sacrifice that Christ would offer one day. Now we look back in faith to Christ’s death on the cross. This is the message of Hebrews chapter eleven, where the apostle goes back to righteous Abel and leads us through the gallery of faith. He makes no difference from era to era in the manner in which salvation was understood or achieved. The outstanding characteristic shown by those who show

The Golden River that Flows through Time 123 respect for God’s everlasting covenant is that they embrace the principles enunciated in the Decalogue as Christ did throughout his ministry (Galatians 3:21-22; Hanna 1998, pp. 292-294). Their embrace is a love response or a result of the salvation they have already experienced and not an attempt to gain salvation through works. The law of the gospel, so lovingly spoken of by Christ in Matthew chapter five, is none other than a series of statements of love in action (e.g., vs. 17-22, 27-28). All those who have or will enter into covenant relationship with God are motivated by a sense of indebtedness to such love. Indeed, “love is the fulfilment of the law” (Romans 13:8-10). Christ stripped away the accumulated tradition and misunderstandings of millennia and presented the law as it was originally delivered (Matthew 5:18, 21-22, 27-28, 43-48). In the heart of the second commandment in Exodus chapter twenty, love is identified as underpinning the whole of the law (v. 6; cf. Matthew 22:36-40). Often the words spoken in the Decalogue are cast in somewhat authoritarian language (“You shall not ....). However, the Code can be translated legitimately to read “You will not ....,” as an expression of inward changes wrought by being committed to an ongoing relationship with Christ (Olafsson 2005, p. 160). This describes what God was entitled to see in the lives of individuals who responded positively to his care, love, and the miracle-studded experiences they had witnessed during their liberation from Egypt (Deuteronomy 10:12-19). These experiences portrayed their benefactor as a God of love. God asks for the same response from believers today (Matthew 22:36-40). The law of love is the principle on which the whole universe operates. The Sabbath was placed at the heart of the law to remind all of God’s love and care and his promise to usher them into his rest. Changes at the Cross? When Jesus died on the cross, history had been made. Irreversible changes had taken place. The Scriptures are very clear that the cross was the defining moment in the history of salvation. So we ask: What was nailed to the cross? What was it that changed forever? Condemnation. When Jesus died, sinless on the cross, Satan’s claim to kingship of this earth was shown to be without foundation. Christ died a victor and with it every believer, past, present, and future, was/will be victorious. The apostle Paul assures us that “There is therefore now no condemnation to those who are in Christ Jesus” (Romans 8:1), for Christ accomplished on the cross what the law could not do. By his death he paid the penalty for sin; its condemnation was set aside (Colossians 1:20; Hebrews 9:15). Notice how one version puts it, “erasing the record that stood against us with its legal demands. He set this aside, nailing it to the

The Golden River that Flows through Time 124 cross” (Colossians 2:14, NRSV). Thank God that we can rest in Christ’s victory and rejoice that we are no longer under condemnation. The law is a school master driving us to the foot of the cross (Romans 7:7, 21-25; 8:1-2). At the cross we meet Christ who takes away our sin and our condemnation. We are justified by faith. Our life experience can change completely if we come to the cross and if we “continue in the faith” (Colossians 1:20, 23). Sacrifices and Ceremonies. The moment Christ died on the cross the veil of the temple was torn from the top to the bottom (veil was the thickness of a man’s hand according to early Jewish tradition; Bumgardner 2010), which revealed the Most Holy Place (Matthew 27:51). This divine act conveyed to all the certainty of that historical moment. The Lamb of God had been slain and therefore animal sacrifices and drink offerings and other ceremonies associated with the earthly sanctuary were forever ended, also forever ended were the rites of priestly mediation for trespasses and sins. Christ became a priest after the order of Melchizedek, which swept away the Aaronic priesthood (Hebrews 7:11-25). The system of animal sacrifices and ceremonies was instituted by God and pointed towards Christ’s coming. “For it is not possible that the blood of bulls and goats could take away sins” (Hebrews 10:4). Now that he had come and fulfilled all that the Scripture had predicted, these ceremonies lost their significance (vs. 5-7). Indeed, the prophet Daniel prophesied that with Christ’s coming and death the sacrifices would cease (Daniel 9:27). The books of the Bible ascribed to Moses deal with civil, ceremonial, and moral guidelines. Some of the elements lost their relevance after Jesus’ death and resurrection. The everlasting features are set out in the Decalogue, which were spoken by Christ himself, written with his finger, and explicitly summarised under the two principles, namely, showing love to God and to humanity. The Decalogue represents God’s perfect will for humans and is perpetual in its demands (Romans 7:12, 16, 22). However, the temporary elements of the Mosaic law (ceremonial aspects) are identified as those intended to be observed until the coming and death of the Messiah—i.e., annual feasts, sabbatical years, the year of jubilee (e.g., Exodus 21:10, 20-27; Leviticus 23; 25:1-22; Matthew 19:3-12; Allis 1977, p. 40). When Israel ceased to be God’s chosen nation to carry the gospel to the world (after the death of Christ), the legal elements of the Mosaic law relating to civil matters also passed away (e.g., Leviticus 20:10; cf. John 8:1- 12; Leviticus 24:20; cf. Matthew 5:38-42). Christ’s unique role as Creator was mentioned by Paul and Barnabas after the resurrection (Acts 14:14-15). These apostles were in the habit of worshipping on the memorial day of creation (Acts 13:14, 42). Traditions. With his death, Jesus pointed again to the primacy of the word of God by uttering the words, “It is finished!” (John 19:30; cf. Daniel

The Golden River that Flows through Time 125 9:26). At his resurrection, he clearly took this issue to its conclusion, as illustrated in the discourse with the two disciples on the way to Emmaus. He began with “Moses and all the Prophets” and told them “in all the Scriptures the things concerning Himself.” In other words, he removed any doubt about what was finished at the cross (Luke 24:27). Christ forever disposed of the proposition that tradition is the repository of truth. The word of God is our only true guide. We might illustrate how Jesus sought to place the word of God in the clearest light by referring to two institutions, which come to us today from Eden, marriage and the Sabbath. In giving primacy to the word of God, he spoke against the significance of tradition until the end of time. One of the classic examples of Jesus correcting misunderstandings mired in traditions is the passage in Matthew 19 about marriage. Jesus also placed the truth of the Sabbath rest in perspective. He established the Sabbath as a time set apart for all. As usual, he not only stripped away misconceptions from around the Sabbath, but expanded its meaning for his hearers. The Jews had surrounded the Sabbath command with a myriad of practices and prohibitions, so that its keeping had become a burden rather than a joy. Around 600 human requirements were invented that smothered the day with burdens (Gulley 1998, p. 352). Jesus expanded the meaning of the Sabbath beyond the prevalent idea that it represented a memorial of the liberation from Egypt, specifically for the Jews (Deuteronomy 5:15). He invested it with the concept of liberation from sin and re-established the principle that it is a day to come near to God, to study his word, to be enlightened by the Spirit, to form a relationship with him (Luke 4:16-19), and to find assurance of eternal life in God’s special day of rest (cf. John 14:2-4 and Hebrews 4:4, 7, 14-16 in the context of post-crucifixion rest). In other words, he first took the hearers back in time to Eden, before sin, then to the first announcement of the everlasting covenant after sin had entered (Genesis 3:15), and stretched their minds forward to the eternal rest of the redeemed (Isaiah 66:22-23 – secondary application). In doing this, he again reminded them of the primacy of God’s word and that all of God’s requirements are subsumed in the Sabbath invitation. The numerous activities of Christ on the Sabbath provided a rich field for the Pharisees to find fault with him, for they put oral tradition on equality with the written word (Raphael 1990, p. 19). We notice on one occasion, when he and his disciples passed through a field that the disciples plucked some grain and ate it. This unlawful deed (in the Pharisees’ opinion) was immediately brought to his attention. They appealed to Moses and their traditional understandings of what was lawful on the Sabbath in order to accuse him. Jesus reminded them that the priests in the temple worked on the Sabbath, and yet did not profane its holiness. He then

The Golden River that Flows through Time 126 significantly took them past the time of the giving of the law at Sinai to creation and said, “Yet I say to you that in this place there is One greater than the temple. ... For the Son of Man is Lord even of the Sabbath” (Matthew 12:1-8). The original purpose of the Sabbath was to satisfy the spiritual needs of humans. Jesus, in this exchange, also pointedly rejected the argument brought today that the setting aside of the seventh day is just a case of one day in seven, any day is as good as another as long as one day is set aside for public worship. No! He rejected this argument in prospect. The priests in the temple worked harder on the Sabbath than any other day of the week. Yet they were without guilt (vs. 5-6). The reason for this was that they were fulfilling the spiritual needs of the people on the day that God had set aside and blessed at the beginning. Jesus was showing his hearers the true intention of the law. As the final illustration in a long line of arguments, Christ rested in the tomb on the Sabbath, in accordance with the commandment. His disciples likewise rested (Luke 23:52-56; 24:1). The apostle Paul reminds all that Christ died (shed blood) on account of the moral defects in the human race that are defined in the testament (New King James Bible), covenant (New American Standard Bible), will (New International Version), or summary of God’s moral standards (Hebrews 9:16-22; see on Revelation 11:19—heaven contains the “Ark of his Covenant”–Modern English Version; “Covenant Box”–Good News Translation). The International Children’s Bible renders the relevant part of verse 19 as “The Ark of the Covenant that holds the agreement that God gave to his people could be seen in his temple.” We notice from the preceding verses that the statement is made in the context of those who respect God on the one hand and the standard used in judgment on the other. No more compelling example or arguments are needed to illustrate the significance of the Sabbath as a reminder of redemption. Jesus continually upheld the significance of the revealed will of God as regulating our conduct. Traditions and religious practices can have a place, but they must not overshadow or replace the instruction found in God’s word. God desires “mercy and not sacrifice” or, in other words, faithfulness and loyalty (Hosea 6:6). This is the appeal of Scripture to the last page. Today, God continues to call for faithfulness and this means he is calling for reform. Heaven Calls for Reform The battlements of heaven will be reached by the faithful against opposition. God gives encouragement to all to accept the truths of his word against the claims of human tradition. He calls for reform in the face of threatened oppression. Some of the more obvious breaches in doctrine found in the Christian world today are to do with moral teachings, the authority of the Bible, the role of the Creator in the origin of life on earth,

The Golden River that Flows through Time 127 and in the rule of nations. Faith often has taken a back seat to feelings and emotion. In response, God jolts readers into wakefulness by asking them to focus on the basics, which are the interrelationship of mercy (gospel) and justice (law). If these fundamental doctrines and their implications are understood, all other issues will fall into their place. These concepts are really the substance of Isaiah chapter fifty eight. They are also the essence of Revelation chapter fourteen and its three angels’ messages. God’s last call to the inhabitants of the world is summarised in Revelation chapter fourteen (vs. 6-12). These verses call for repentance, reform, and restoration, which are so vital that they are pictured as being delivered to human beings by angels. The first angel’s message opens with a reminder that God’s purpose in this world is to offer all the hope of salvation by proclaiming the “everlasting gospel” (v. 6). The seriousness of deciding for or against accepting God’s offer of salvation is noted in the words of the angel who reminds that “the hour of His judgment has come” (v. 7). There is urgency about the call to accept God’s offer of mercy, for the text informs readers that judgment is in progress and that the close of the hour of opportunity is imminent. All are reminded that the Law Giver and the Creator, is the Mediator and High Priest in the heavenly sanctuary and is making preparations to finalise the account of humanity preparatory to his coming again. God will bring this present world to an end; the gospel invitation will close and a new era, free from sin, pain, and death will be ushered in. Only those who accept the invitation of God’s mercy can share in the joys of the hereafter. This startling message carries with it an appeal to understand the practical meaning of the gospel, to appreciate that the idea of judgment is a part of the gospel message, and to know by personal experience the love of God. A genuine response will be evident in a changed pattern of living in response to the enabling power of the Spirit. The instruction: “Fear God and give glory to Him” (Revelation 14:7) urges hearers to commit to God and to serve him with the entire being and to reverence and do his will, as expressed in the Decalogue (Deuteronomy 10:12-13; Psalms 112:1; 128:1; Acts 10:35). To give glory to God is to proclaim him as the Creator of the universe and accept Christ as our personal Saviour and to daily live in the shadow of his influence. In such partnership the life will be changed radically, so that those who look on will be led to marvel at God’s ways. Christ’s followers thinking and behaviour will be different (Matthew 5:16; 1 Corinthians 10:31; Colossians 1:27). Each hearer is urged to respond to the full knowledge of God’s ways revealed in Scripture and to live as in the very presence of the divine. No nominal response will suffice, for the end of all things is at hand. The indication that judgment hour has arrived is intended to be a message of assurance rather than fear (Daniel 7:9-10, 26-27). It calls the hearer to give studied attention to Christ’s ministry in the heavenly

The Golden River that Flows through Time 128 sanctuary. It urges all to understand that Christ is their High Priest and that no individual needs human agents to represent them before God (Hebrews 9:11-15; 1 John 1:9). It brings to mind the fact that judgment indicates that rewards are being determined (2 Corinthians 5:10). This means that death is really a sleep and not a time when the departed are ushered into either hell or heaven. The pillars of human invention begin to collapse and we see the beauty of God’s call. Judgment, as all earth dwellers understand, has to do with law. Law in God’s domain is codified love and he has left all without excuse. The Code by which human moral conduct will be assessed is termed the Law of Moses elsewhere in Scripture (Malachi 4:1-5). This Code is really an expression of God’s character, for it tells us what God is like and what actions are appropriate. There is one especially neglected aspect of the Code that is brought to our clear notice. In the expression “worship Him who made heaven and earth, the sea and springs of water” (Revelation 14:7), a clear link is made to the fourth element of the Decalogue given at Sinai, which highlights the Creator God and his Sabbath memorial. This phrase is close to a direct quote from Exodus 20 (v. 11). Those who are a little more particular about the linkage recognise the strong structural parallels in Revelation chapters thirteen and fourteen to Exodus twenty. The beasts portrayed in Revelation thirteen counterfeit each of the first four commandments of the Decalogue (Paulien 1998, pp. 184-185; refer to the Table below). The Lord will never cease to be the One who made the heavens and the earth, the sea, and all the living creatures. Therefore, he will never cease to ask for our worship on the seventh day (Exodus 20:11; cf. Revelation 4:10-11). Here we have the almost forgotten truth about the seventh-day Sabbath brought to our attention. This is the same information that God, through the prophet Isaiah, brings to reader’s notice, and which he urges them to understand and restore (Isaiah 58:12-14). This represents a startling call for the Christian world to reform its thinking, for their concept of God is dwarfed. Generally, they consider that he simply started life and then allowed the evolutionary process to do its work. This has functioned to denigrate God’s character and well-nigh destroy the symbol of his power – the seventh-day Sabbath. Having been led to this point in thinking, the second angel of Revelation fourteen continues the appeal. This angel tells reader’s clearly that “Babylon is fallen, is fallen” (v. 8). Modern Babylon has the same problem with which ancient Babylon was afflicted. It dabbled with astrology and modified religious practices coming from polluted sources, so that God found it necessary to call Abram away from such distractions. The Babylonian mysteries filtered down through the progression of nations to pagan Rome and finally to the following powers and institutions.

The Golden River that Flows through Time 129 Unscriptural practices crept into the Christian church as it grappled with the pagan masses eager to enter its doors. The second angel is attempting to focus reader’s attention on the roots of their faith. Are they based on a solid scriptural basis or are they laced with the traditions of the fathers and practices borrowed from alien religions? The Scripture simply says that “all nations drunk of the wine of the wrath of her fornication” (v. 8). Fornication is here contrasted with the behaviour of virgins (vs. 1-4). A virgin by definition is pure and those who practice fornication are impure. Clearly, the angel is speaking about purity of doctrine and practice, for the companion information in the book of Daniel informs readers that important doctrines will be replaced or obscured (Daniel 7:25; 8:11-12). Specifically mentioned in the verses in Daniel are issues to do with salvation and attempted changes to “times” and “law” (refer to v. 11—“the daily” means “the continual”—refer to the “Tamid” reference—and in the ancient sanctuary system represented Christ’s readiness to respond to the believer’s requests as soon as they were made). Table. Parallels between the accounts given in Exodus 20 and Revelation 14 Principles found in the first four commandments of Exodus 20 Parallels found in Revelation 14 to the principles in Exodus 20 Salvation from bondage is God’s claim to worship to the exclusion of all other gods (vs. 2-3). God restates his offer of salvation because he is the Creator and claims that worship is hence due to him (vs. 6-7). Mercy and justice are consistent characteristics of heaven’s creatorGod. The worship of images or icons of any created thing will be considered an unworthy act (vs. 4-6). God is trustworthy. His offer of mercy precedes the deciding of rewards. The latter (judgment) is taking place in heaven according to his revealed will (vs. 6-7; cf. Deuteronomy 10:12, 13). The name of God is to be reverenced, not blasphemed or taken in vain [or made trivial or common] (v. 7; cf. Leviticus 19:12). The saved ones have valued their companionship with Jesus and receive the “Father’s name in their foreheads” (v. 1). Creation is the seal of God’s authority, for it illustrates his great power over all things. This act is memorialised by the seventh-day Sabbath (vs. 8-11). The basis of worship, and of God’s authority, is dealt with in God’s first message dealing with creation, salvation, and judgment all of which are based on his revealed will (v. 6-7; cf. Psalm 89:14).

The Golden River that Flows through Time 130 The first two angels are designed to alert those eager to follow God to be aware of the issues at stake. The third angel then earnestly calls for people to answer in a positive manner by taking a stand against the practices committed in the name of pure religion (Revelation 14:9-11). This call is answered by many, for we find it said of these that, “Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus” (v. 12). To make a response to this challenging call is most distressing to those who are involved, for it means cutting ties with many that they love (Revelation 13:11-18). On the other hand, the result of neglecting to respond to such a defined and urgent call is the same as recorded by the prophet Ezekiel nine. Those who are unresponsive to this call are, in effect, declaring that they would be unhappy in the presence of God. The question is: How can we meet a merciful God in peace? We will address this in our final section. Covenant of Peace Those who hear God’s covenant of peace at his second coming already have experienced a covenant relationship with their Saviour during their day to day lives here on earth (White 1950, p. 637). The changing circumstance from a temporal existence to eternal life at Christ’s coming does not lead to the development of a relationship with God. Rather, it represents a natural progression in which an existing relationship continues to blossom. God is willing to make a covenant of peace with willing individuals now. The covenant of peace is none other than the gospel accepted and lived, for it brings peace. One writer has said, “The Holy Spirit describes the gospel as salvation through the tender mercies of our God.” In this arrangement, God’s justice cannot be side-lined, otherwise his Law would be dishonoured and his character maligned. Perfect obedience is required, but this condition can be met only in Christ who satisfied the just demands of the Law through his death on the cross. As we repent and accept fully Christ’s merits and his helping Spirit, forgiveness and victory are ours and we are secure in him (White 1973, p. 138). It is a continuing source of wonder and comfort that Jesus is the “Prince of Peace” and the Father is the “God of peace” (Isaiah 9:6; 1 Thessalonians 5:23). Together they devised the covenant of peace or the everlasting covenant, which would bring peace (John 3:16). This is none other than the plan of salvation. It has not differed from the time of Adam and Eve. The promise made to Judah, through the prophet Isaiah, is made to all today who wish to come into covenant relationship with God. Notice the words, “For the mountains shall depart and the hills be removed, but My kindness shall not depart from you, nor shall My covenant of peace be removed” (Isaiah 54:10). At his coming, Christ will honour all who have placed faith in him and done his bidding (Psalm 103:17-19; Revelation

The Golden River that Flows through Time 131 14:12; 22:12-14). He will declare a covenant of peace with all the redeemed. Then will be fulfilled, in its ultimate form, the promise given to ancient Israel, “Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forever” (Ezekiel 37:26). When God forever dwells among his people in the world made new and is their tabernacle (Revelation 21:1-3), then this promise will have met its complete fulfilment. There the redeemed will joyfully worship God on the seventhday Sabbath (Isaiah 66:22-23). The Sabbath continually assures believers of his promises and his coming to claim his own. The closer one’s relationship with Christ, the more significant the Sabbath will become. Honouring it represents part of our response to God’s covenant of love (Olafsson 2005, p. 162; cf. Galatians 2:20-21). References Allis, O. T. 1977. Prophecy and the Church. Nutley, NJ: The Presbyterian and Reformed Publishing Company. Bumgardner, C. 2010, April 6. The thickness of the temple veil. Orchard Keeper. https://cbumgardner.wordpress.com/2010/04/06/the-thickness-of-the-templeveil/ Catechism of the Catholic Church. 1994. Homebush, New South Wales: St Pauls. Catholic Catechism (book 2). 1963. Sydney, E. J. Dwyer. Dumbrell, W. J. 1984. Covenant and creation. Nashville, TN: Thomas Nelson Publishers. Gulley, N. 1998. Christ is coming! Washington, DC: Review and Herald Publishing. Hanna, M. F. 1998. The servant-master roles of the laws of Christ, of Scripture, and of nature. Journal of the Adventist Theological Society, vol. 9, no. 1-2, pp. 278-309. Hardinge, L. 1991. With Jesus in his sanctuary. Harrisburg, PA: American Cassette Ministries. McIver, R. K. 2015. When, where, and why did the change from Sabbath to Sunday worship take place in the early church? Andrews University Seminary Studies, vol. 53, no. 1, pp. 15-35. Olafsson, G. 2005. God’s eternal covenant and the Sabbath. Journal of the Adventist Theological Society, vol. 16, no. 1-2, pp. 155-163. Paulien, J. 1998. Revisiting the Sabbath in the book of Revelation. Journal of the Adventist Theological Society, vol. 9, no. 1-2, pp. 179-186. Pimentel, S. 2007, October. The master key: Pope Benedict XVI’s theology of covenant. Catholic Culture Organization. https://www.catholicculture.org/culture/library/view.cfm?recnum=7878 Raphael, C. 1990. The festivals: A history of Jewish celebration. London: Weidenfeld and Nicolson. Sewell, A. 1992. Black beauty. Oxford: Oxford University Press. Tamid. n.d. Strong’s 8548. Bible Hub. https://biblehub.com/hebrew/strongs_8548.htm Wensing, M. 2004, March 1. The Catholic ten commandments. Catholic Answers. https://www.catholic.com/magazine/print-edition/the-true-ten-commandments White, E. G. 1950. The great controversy between Christ and Satan. Mountain View, CA: Pacific Press Publishing. White, E. G. 1973. God’s amazing grace. Washington, DC: Review and Herald Publishing.

132 10 - Thumb Prints Key thoughts: The security of humanity in Eden depended on a constant exercise of faith in God. The Sabbath was made to provide an environment where such faith was strengthened. Its function has not changed since the Fall; it is the sign of God’s government and power. To attack its significance is to rebel against God. The signs of such rebellion litter history. Substituting pleasing practices for God’s revealed will becomes the central test of the believer’s faith in the end-time, just before Christ returns. Today, as always, the Sabbath is a reminder that faith and dependence on God are central to the Christian experience. hen Ahaz son of Jotham, mentioned in second Kings (16:1) left the print of his seal in a lump of clay, he left what appears to be his thumb print on the underside (Down 1998/99, p. 22). This interesting artefact from the past gives evidence that the king of Judah not only existed but that he possessed authority. God, too, has left evidences of his existence. These are not of a trivial nature (Romans 1:20). The apostle Paul, besides reminding us of the myriad evidences of creation from the natural world, goes on to say that something else reminds us of the creation. This constant reminder is the seventh-day Sabbath! We notice this in Hebrews chapter four (vs. 3-4; NIV). God’s “rest” or invitation to feel secure “has been finished since the creation of the world. For somewhere he has spoken about the seventh day in these words: ‘And on the seventh day God rested from all his work.’” From the time of creation, the bright history of humanity clearly rested in maintaining a healthy relationship with its Maker. Each member of the race was eternally secure as they rested week by week, day by day, in a trusting, W

The Golden River that Flows through Time 133 loving relationship with Jesus. Trust and faith in God’s spoken word were the key ingredients required. From the moment of creation, faith was the condition of one-ness with God (Romans 5:1-2; 6:23). The Sabbath thus reminds us of the centrality of faith in the experience of the believer. The apostle Paul, writing sometime before 68 CE, tells us that the Sabbath (spoken of as the “sabbath rest” in the Greek text – Hebrews 4:9), since its inception, represents an open invitation to “rest” by faith in God’s promises (Hebrews 4:3-10). The Sabbath is his thumb print in time. Failures of Faith We may be excused for not exercising faith in politicians and their kind, but the Scripture clearly tells us that “without faith it is impossible to please Him [God]” – Hebrews 11:6. Failure to exercise the gift of faith (Hebrews 12:1-3, 28) excludes an individual from realising God’s promises and, in fact, casts them in the category of being rebels against God (Hebrews 4:2; 3:15-19). Rebellion against God is simply expressed in the Bible as not obeying his word, or not believing in the significance of his instruction and his pleas (Hebrews 3:17-18). God’s commandments were an early casualty when the Israelites rebelled at Sinai. Moses did not manage to deliver the first set of commandments inscribed on stone from the mount to the camp of the Israelites before they rejected God as their leader. He smashed the tables inscribed by God’s finger to indicate the broken relationship and to signal the futility of claiming to be children of God without exercising faith in him and showing appropriate behaviour (James 2:20). God’s offer of salvation continues to exist today. This is the clear message of the book of Revelation. The apostle John takes us meticulously through the pages of history from the destruction of Jerusalem by pagan Rome to the collapse of the Western Roman Empire and the emergence of a religio-political power in its place. He mentions the conquests of Islam, alludes to the French Revolution, and sweeps down to the establishment of the United States, its development as a world power and its final collusion with the prevailing religious powers to urge the consciences of men and women to act against God by showing faith in human traditions and thinking (Doukhan 2002, pp. 114-122). Through all this turmoil and uncertainty, the call to accept God’s gracious offer of salvation remains clear (Revelation 3:20-22; 14:6-7; 22:17). Some accept the invitation with joy (Revelation 20:7-9; 14:1-4). The apostle John, writing of end time events, indicated that the last great struggle in this world before Jesus returns would involve issues of faith and obedience, for these are the two great characteristics mentioned in those who emerge victors from the scene (Romans 1:17-18; Revelation 14:12).

The Golden River that Flows through Time 134 The Sun Shines on All There is one question that must be asked: Is it God’s method to force compliance to ideas that are against the perceived common good? The answer is a resounding, No! In support of this we need to mention just two examples from Scripture, the cases of Cain in the Old Testament and an unnamed woman in the New Testament. None was as privileged as Cain. He was raised in a family of believers in God. Both his parents had walked and talked with God. True, they were the first sinners on earth, but they had repented and God had accepted them. Cain was the first murderer. How did God treat him? God specifically instructed that nobody should kill him. He was held in special adverse awe by those on earth (Genesis 4:8-15). God was patient and offered him salvation. However, we have no record that he accepted it. His choice sealed his destiny. The woman highlighted in Scripture was a believer too. Her life had taken a turn for the worse when she was tempted to live a life of impurity and it clearly was not a good morning when the scribes and Pharisees dragged her before Jesus accusing her of adultery. Moses’ law required that she be stoned there and then. She was expecting the worst, but Jesus just wrote in the sand. As her accusers read the words Jesus had written, they were convicted of their own sins and melted away. Jesus reply astounded those present: “Woman, where are those accusers of yours? Has no one condemned you? .... Neither do I condemn you; go and sin no more” (John 8:10-11). Jesus’ exchange indicates that he identified her as a sinner; he also asserted by his response that the gravity of sins in heaven’s view may differ from ours. Most importantly, Jesus insisted that the sinner must first be given a chance of salvation before judgment. Notice Jesus’ further words, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). God’s ways are entirely different as pictured in a well-known parable, which Jesus told about a king who was settling his accounts. A certain servant, who owed an enormous amount, was called before the king and asked to pay his debts immediately or he and his family would be sold into slavery. When he pled with the king for mercy and offered to pay all, his debt was cancelled willingly. In like manner, when we acknowledge our indebtedness and inability to do anything about our sins, we are immediately and fully forgiven when we ask in faith (Matthew 18:23-27; 1 John 1:9). By these stories, God indicated the nature of his ways. He does not force the conscience and he certainly has not given anyone on earth the right to force conformity to their beliefs. And so we must conclude that the text, which says, “He makes His sun rise on the evil and on the good, and sends rain on the just and on the

The Golden River that Flows through Time 135 unjust” (Matthew 5:45) means that we are to treat those around us who differ in worldview and religious experience with love, dignity, and patience. The Lord alone is the judge of the destinies of individuals (Hebrews 10:26- 30; Jude 1:14-15). Sealed or Marked? In the end-time scenes portrayed in Scripture, the inhabitants of this world are invited by the global political/economic consortium of powers, acting on behalf of the dominant religious forces, to receive the mark of the beast or be punished (Revelation 13:15-17). God, by contrast, offers his seal (Revelation 7:2-3, 13-15; cf. 14:9-10). We notice that the sealed ones are approved by God and are among the saved (vs. 4-5). All are given a stark choice. Those who choose life in the present world and focus solely on its treasures and excitement will not be candidates for eternal life if they continue in this course. Those who follow God by faith, and allow him to transform their lives to reflect Christ’s character, face the prospect of an end to their temporal life at the hands of earthly powers. However, God seals them and honours them with a reward of outstanding value—eternal life. In order to understand the Bible passage, some definitions are helpful. The word “seal” in Greek means to receive an “impression” or “inscription” attesting to the authenticity of the item. God’s seal is thus a statement of fitness for heaven, which by its very nature implies a process of investigation or judgment (Daniel 7:9-10, 13-14). The word “mark” in Greek means “impressed mark” or “engraving.” Those with the mark of the beast have Satan’s approval (endorsement) or display aspects of his character for they have given allegiance to him (Horn 1960, pp. 685, 974- 975; Liddell & Scott 1961, pp. 1742, 1976). It is clearly evident that no physical mark or distinction is being spoken about. Those accredited by God offer willing and grateful obedience to his revealed will, as they become aware of it. They are not obedient merely for the sake of an eternal reward. They have no scheming, pecuniary relationship based on shallow principles. The love and grace offered by God calls forth an answering cord of love, which leads to obedience through faith. The Spirit’s work is abundantly evident in their lives (Romans 12:2; Ephesians 1: 13-14). The Scriptures tell us that those people who are sealed rather than marked “keep the commandments of God and the faith of Jesus” (Revelation 14:12). This is none other than to say that they hold the law (“commandments”) and the gospel (“faith”) in perfect balance. In their lives faith and works complement each other (James 2:17; White 1958, p. 385). The reason for their successful Christian living is on account of their relationship with Jesus Christ. Now the Sabbath, which is the

The Golden River that Flows through Time 136 commandment at the centre of the Decalogue, points to the Creator and Saviour. In the preamble to our text in verse twelve, the reader is forcibly reminded of this. Notice that the gospel is preached and God’s creatorship is upheld (Revelation 14:6-7). The quotation used in verse seven has a strong connection with the fourth or Sabbath commandment recorded in Exodus chapter twenty (Paulien 1998, pp. 184-185). Consequently, we can say with conviction that the sealed value God’s instruction (cf. Revelation 14:12), honour the Sabbath in its completeness (when they understand its significance), In this striking text, the Sabbath is identified as a sign of a remarkable faith relationship with Jesus by the end time group of believers (White 1948, p. 198). Here an issue is identified. If the Sabbath is God’s sign of a loving relationship, which leads to obedience through faith, what then does Sunday worship point? It is clear that the Sabbath is a “sign of His [God’s] authority and power” or a “sign of the Creator’s [Christ’s] power” (White 1894, p. 851; 1940, p. 283-284). Sunday, on the other hand, is the sign of authority of a different power (Daniel 7:23-26). Indeed, Philip Melanchthon, in the Augsburg Confession of faith (1530 CE) made this precise point. The Church changed the day of worship from Sabbath (Saturday) to Sunday, contrary to the Decalogue and she claimed this as proof of her great authority (Melanchthon 1996, article 28). This power readily acknowledges its ability “to transfer the meaning of the Sabbath [Lord’s Day] to the day of the Resurrection” (John Paul II 1998, par. 63). It is significant to note that the leading religious power and most Protestant groups accept the evolutionary account of origins (Masci 2014; Francis 2014). This stand denies the clear record given in Genesis, either partially or fully, and allows the crafting of an alternative story. An associated impact is understandably a blunting of the relationship between the account of origins and God’s memorial of it, the Sabbath. The Seal of God Remember that we started this chapter by mentioning that Ahaz left his seal in a lump of clay. Seals were important in ancient times. There were three elements to an authoritative seal. It contained the name, the title, and territory of operation of the person issuing it. The Sabbath instruction, the fourth commandment, contains these defining elements (Exodus 20:8-11; Ezekiel 20:20). The text says: “Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the Lord your God. In it you shall do no work.... For in six days the Lord made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and hallowed it.” Notice the distinctive elements relevant to a seal. The name—Lord your God; the

The Golden River that Flows through Time 137 title—Maker or Creator (“the Lord made”); and the domain/territory— heavens, earth, and sea. In order to brush away any doubt, the Scripture boldly states that keeping God’s commandments is a sign or mark signifying allegiance (Deuteronomy 11:1, 8, 18; Revelation 14:12). History informs readers that ancient covenant documents were stamped in the centre with a seal to indicate endorsement and authority (Paulien 1998, pp. 184-185). The Sabbath instruction is at the centre of the Decalogue to the extent that it separates an individual’s duty to God from those relating to others. In essence it declares God’s love and his desire for believers to form an enduring relationship with him. In order to remove doubt from minds, there is a second argument more directly evident in Scripture. God makes three specific claims to his superiority over all others. They are: ● His creating power (Jeremiah 10:10-12; Psalm 96:4-5), which is symbolised in the Sabbath (Exodus 31:16-18). ● His sanctifying or saving power (Acts 4:12), which is again symbolised by the Sabbath (Ezekiel 20:12). ● His power to predict and control world events (Isaiah 45:21-22; 46:9- 10). One of the most fascinating predictions in the Bible is that the seventh-day Sabbath will be kept in heaven (Isaiah 66:22- 23). This is really a guarantee of its continuing significance here on earth. Yet a third line of evidence tumbles from the Scripture when we ask the question: What qualities do the sealed of God display? The sealed ones do or display the following. ● Recognise the claims of the Creator (Revelation 14:7). The Sabbath is a symbol of creation (Exodus 20:8-11; essay 1). ● Have a relationship with God; they belong, they rest in him. They understand their covenant responsibilities (Revelation 14:1, 3, 12). The Sabbath is a symbol of belonging (Isaiah 56:4-8; essay 13). ● Fear God and give glory to him (before others). They understand their duty to God and humanity (their moral duty – Revelation 14:7). The Sabbath is the cradle and bastion of morality (Matthew 22:37-40; Mark 2:27-28; essay 12). ● Applaud God’s faithfulness (Revelation 14:7; cf. Daniel 7:26-27 – judgment implies this). The Sabbath reminds us of God’s faithfulness and love (Psalm 119:90-93; essays 7 & 9). The sealed ones are those who have an ongoing love relationship with God; they are the victorious ones (and by definition people of faith; 1 John 5:4); they sing the song of Moses and the Lamb (Revelation 14:3; 15:3). So we find that the word of God and loyalty to God is the battleground in the

The Golden River that Flows through Time 138 end-time. The victorious ones have a thorough understanding of the relationship between moral law and the gospel (Revelation 14:12). They understand that while salvation’s door is open the symbol of God’s creative and saving power will remain unchanged before earth’s inhabitants (Matthew 5:18). Since God’s chosen symbol for both creation and redemption is the Sabbath, it is not surprising that Satan’s ultimate aim is to displace this symbolism with his own (Daniel 7:25; 8:11). He has been successful in his attack in convincing most Christians that Sunday is the Sabbath and that the evolutionary theory of origins is how God made the world. Tradition Has No Authority The nature of God’s original gospel plan and moral guidelines are certain for the identity of the Son of God is sure. In order to prevent any excuse for confusion, Christ delivered the details in person. In the Garden of Eden, the plan of salvation was given to Adam and Eve immediately after the Fall (Genesis 3:15). During the Exodus, personalised service was repeated. The Decalogue was spoken by God (Exodus 20:1-17, 22), written in stone twice (Exodus 24:12; 34:1, 28; Deuteronomy 10:1-5), and the gospel details were expanded in the symbols adopted for the sanctuary services (Exodus 20:24-26; 25:8-9; cf. Heb. 4:1-2). The Lawgiver was none other than Christ (James 4:12; cf. Acts 4:12). When the time came for the Lord to die for the sins of the fallen race, he did not send a substitute, but came in person. Christ died in our stead, the just for the unjust fulfilling the just demands of the Ten Principles (Romans 5:6-10; 8:1-11; Hebrews 9:16- 22) so that we might be saved. And during his sojourn on earth, he upheld the Decalogue and freed it from the entanglements of tradition (Matthew 15:8-9; cf. Mark 2:23-28; 3:4). Despite these confirmations regarding the significance of the law and the gospel, Christ did not leave things to chance, but warned of attempts to infiltrate these messages with the false (Matthew 24:24). If symbolic or actual assent is given to the idea that apostolic tradition should be considered as of equal significance to revelation, it may be thought by some to represent either a weakened view of Scriptural authority (sola Scriptura) or by others as a conviction about the legitimacy of the authority making the change. The concept of sanctifying practices (pagan or otherwise) by taking them into the Christian church and giving them Christian meaning is accepted as justifiable by some in religious establishments even in modern times (e.g., Newman 1974, pp. 362, 367- 369; Jenkins 2002, pp. 110-111; Anonymous 2004). The promotion of Sunday keeping in the stead of Saturday worship is an incontrovertible example of this. It has no scriptural authority, as admitted by those in the institution primarily responsible for the change and by other observers who

The Golden River that Flows through Time 139 have accepted the change (Broderick, 1995; “Hebrew Roots,” 2021). Many of those who have followed this practice have joined already in discussions, which are designed to lead eventually to the reunification of the Christian church. Indeed, on the 500 year anniversary of the Reformation (2017) an acknowledgement was made that Anglicans, Roman Catholics, Lutherans, Methodists, and the World Communion of Reformed Churches had reached agreement on the doctrine of justification. This is regarded as an important stepping stone in achieving church unity (Anonymous 2017). The issue of the day of worship in the Christian world is the rallying point to which all other issues relate. If one admits the possibility of substituting revelation with tradition on one point, then weakness is signalled at other points. However, the principles of God’s government are certain because his identity and faithfulness has been established from the beginning. References Anonymous. 2004. Scripture and tradition. Catholic Answers. https://www.catholic.com/tract/scripture-and-tradition Anonymous. 2017, October 31. Lutherans, Catholics, Methodists, Reformed and Anglicans “drawn into deeper communion.” Anglican Communion News Service. https://www.anglicannews.org/news/2017/10/lutherans,-catholics-methodistsreformed-and-anglicans-drawn-into-deeper-communion.aspx Broderick, L. 1995, May 21. Pastor’s page. Sentinel, 50, p. 1. Algonac, MI: Saint Catherine Catholic Church. Doukhan, J. B. 2002. Secrets of Revelation. Hagerstown, MD: Review and Herald Publishing. Down, D. 1998/1999. Newsflashes from diggings. Archaeological Diggings, vol. 5, no. 6, p. 22. Francis (Pope). 2014, October 27. Evolving concepts of nature. The Pontifical Academy of Sciences. http://www.casinapioiv.va/content/accademia/en/magisterium/francis/27octobe r2014.html Hebrew Roots/Neglected Commandments/Sabbath/Church Statements. 2021, September 5. In Wikibooks. https://en.wikibooks.org/wiki/Hebrew_Roots/Neglected_Commandments/Sabb ath/Church_statements Horn, S. H. 1960. Seventh-day Adventist Bible Dictionary. Washington, DC: Review and Herald Publishing. Jenkins, P. 2002. The next Christendom. Oxford: Oxford University Press. John Paul II (Pope). 1998. Dies Domini. On keeping the Lord’s day holy. https://www.vatican.va/content/john-paulii/en/apost_letters/1998/documents/hf_jp-ii_apl_05071998_dies-domini.html Liddell, H. G. & Scott, R. 1961. A Greek-English lexicon (H. S. Jones & R. McKenzie, revised ed.). Oxford: Clarendon Press. Masci, D. 2014, October 30. 5 facts about evolution and religion. Pew Research Center. https://www.pewresearch.org/fact-tank/2014/10/30/5-facts-about-evolutionand-religion/

The Golden River that Flows through Time 140 Melanchthon, P. 1996. The Augsburg confession. https://www.apuritansmind.com/creeds-and-confessions/the-augsburgconfessionby-by-philip-melancthon-1497-1560/ Neuman, J. 1974. An essay on the development of Christian doctrine (J. M. Cameron, Ed., 1845 ed.). Harmondsworth, England: Penguin Books. Paulien, J. 1998. Revisiting the Sabbath in the book of Revelation. Journal of the Adventist Theological Society, vol. 9, no. 1-2, pp. 179-186. White, E. G. 1894. A perpetual memorial. Signs of the Times, vol. 20, no. 54, p. 851. White, E. G. 1940. The desire of ages. Mountain View, CA: Pacific Press Publishing. White, E. G. 1948. Testimonies for the Church, vol. 8. Mountain View, CA: Pacific Press Publishing. White 1958, Selected Messages, Book 2. Washington, DC: Review and Herald Publishing.

141 11 - Utopia Key thoughts: The Sabbath was instituted in Eden as a celebration of life with the Giver of life. Following the entrance of sin, the ideal world was shattered and human hope was focussed on the reestablishment of a remade world in the absence of sin. This hope will be realised at the second coming of Christ to set up his eternal, righteous kingdom. Week by week this hope in the coming of Christ in glory and the establishment of his eternal kingdom is reinforced by worshipping the Creator on the seventh-day Sabbath. here is no such thing as a utopia on this earth that would meet universal approval for some see utopia as a community of equals while others believe that a ruling class is required to create an efficient community (Kateb 1963, pp. 69-72; Levitas 1990, p. 184). A contemporary writer has observed wryly that “Utopia has never existed.” In fact, all ideas entertained by previous generations are simply delusions of hope (Hughes 2000, p. 84). Certainly the Christian believes that living in an ideal world, a world free from sin and suffering, is something that occurs beyond death in line with the promise of the creation of a new earth (Revelation 21:1-5; 22:1-5). Unbelievers would not be happy in this world, as their supposed needs and level of satisfaction would not be met within the boundaries set by the moral guidelines of the kingdom of God. If the future new earth envisioned merely represented unattainable dreams then hope would not exist. It is this element of hope, expectation, and desire that is characteristic of the Christian position, which we will discuss. It is elusive for those who attempt to forget God and yet seek to build a “world of peace, justice, cooperation and equality in which human T

The Golden River that Flows through Time 142 creativity can find its full expression” (Levitas 1990, pp. 190-200). Let us momentarily look at some of the unattainable human dreams, which contrast sharply with the Christian hope of life with Christ in a remade earth. Dreams and Assurances Ever since the human race was excluded from Eden, they dreamed of something better than the present. Some have visualised and worked for a world where temporal needs and wants are satisfied to excess and where labour is hardly needed. This imaginary place has been called by some the “city of pigs” (Kateb 1963, p. 126; Levitas 1990, p. 190). Others have sought to cast thoughts of God aside and create a “kingdom of reason” and of “eternal justice.” Such ideas have been expressed in our time by Marxist philosophy, which sought justice, equality, and the full development of the creative activity of individuals. It was held that this vision would be fulfilled in the future when society controlled all the means of production and had eliminated privilege and exploitation. Then humans would be the “lord of Nature,” master of their social environment and destiny (Engels 1950, pp. 2-7, 26-27, 76-77, 81-82; Gottlieb 1992, p. 19). If we take Soviet communism, especially under Stalin as a measure of success, we had, instead of freedom, a “monstrous tyranny” and the “deification of a bloody tyrant” (Gottlieb 1992, p. 77). Visionaries worry that in the world, which they seek to create, the noble human qualities will be absent unless there is want. Consequently, in their utopia they need to manage a little pain and trouble into the agenda to give depth to the general experience of plenty. Even religion might function as “the opiate of the prosperous.” These and other problems confront those who speak of a utopia without God and peopled by individuals who are not anchored in unchangeable moral principles. It is admitted by one writer that “The only tolerable life that could be led amidst abundance and leisure is the virtuous life; and the virtuous life is the only life worth living” (Kateb 1963, pp. 134-135, 138). With this background of pessimism, it is time to turn our attention to aspects of a better hope. When the relationship with God was broken through sin, by humans making a deliberate choice to disobey God’s simple instructions, life changed forever (Genesis 3:16-19). But God intervened immediately by promptly announcing a plan to save humanity (v. 15). Hope was born and the focus of human hope was on the reestablishment of the broken relationship. Thus, the Sabbath, which originally was instituted to focus attention on total dependence on God, became a symbol of hope. It is a promise of a restored state, in which humans can continue to rest in God’s love (Isaiah 66:22-23). This hope will be realised when the great controversy involving Satan