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Sabbath vs. Sunday

An Internet Debate
Installment #15

Dr. Samuele Bacchiocchi in this installment unmasks

the major fallacies of the popular misconception that
Christ fulfilled the typological function of the Sabbath
by terminating its observance. This installment also
focuses on the connection between the Sabbath and
the Savior both in the Old and New Testaments. This
is a vital aspect of the theological meaning of the
Sabbath, which unfortunately is largely ignored in
Sabbatarian literature.

Sabbatarians have often been accused of being

legalistic for focusing on the Sabbath rather than on
the Savior. The truth is, however, that a vital function
of the Sabbath during the history of salvation has
been to help believers conceptualize and experience
the reality of salvation provided by the Savior. During
the course of this article you will see how in the Old
Testament the Sabbath served to nourish the hope
and strengthen the faith in the Messianic salvation to
come and how in the New Testament the Savior
actualizes the redemptive typology of the Sabbath,
by making the day a time to celebrate His
redemption by acting mercifully toward others.

The following installment takes most of its material

from Dr. Sam's book The Sabbath Under Crossfire.

Links to significant points in this installment

Discussion 1:
Assurance that God really has forgiven and saved us. Sabbath has
unique origin, nature, survival, and function among the various God-
given institutions.

Discussion 2:
The Sabbath and the Savior in the Old Testament. Within the
creation event the Sabbath reveals the purpose of God's first
redemptive act. The Sabbath became a symbol of God's future
entrance into human flesh.
 Discussion 3:
Adam's First Day. Sabbath Peace and Harmony in the Garden of
Eden. Sabbath Prosperity. Sabbath delight and rest.

Discussion 4:
Weekly and annual Sabbaths serve as effective symbols of the
expected Messianic redemption. Sabbatical Structure of Time.

Master Index to major arguments in all installments.

The Sabbath and the Savior

The human heart longs for a constant reassurance of divine

forgiveness, acceptance, and salvation. We want to know,
"Has God really forgiven and saved me?" In the Scripture the
reassurance of divine forgiveness and salvation is
communicated not only verbally, but also through types and
symbols. The sacrificial system, baptism, the Lord's Supper,
footwashing, and the Sabbath, are all institutions established
by God to help believers conceptualize and experience the
assurance of salvation.

The Sabbath occupies a unique place among the various

God-given institutions. It is unique in its origin, nature,
survival, and function. It is unique in its origin, because it is
the first institution established by God to invite His people to
enter into the joy of His rest and fellowship (Gen 2:2-3; Heb
4:3-10). It is unique in its nature because it is not a material
object or a place accessible only to few, but a day (time)
available to all. Being time the Sabbath invites the believers
to experience divine fellowship, not through "holy objects,"
but in time shared together.

It is unique in its survival because it has survived the Fall, the

Flood, the Egyptian slavery, the Babylonian exile, the Roman
anti-Sabbath legislation (promulgated by Emperor Hadrian A.
D. 135), the French and Russian temporary introduction of
the ten-day week, and the recent attempts to negate its
validity for today by numerous Catholic and Protestant
doctoral dissertations, the Pope's Pastoral Letter Dies
Domini, and anti-Sabbath publications produced by former
Sabbatarians. It is unique in its function because it has
helped Jews and Christians to conceptualize, internalize, and
experience the reality of God's creative and redemptive
accomplishments.

This installment explores how the Sabbath relates to the

Savior to come in the Old Testament and to the Savior who
has come in the New Testament. The first part examines the
Sabbatical typologies of Messianic redemption in the Old
Testament and Jewish literature. Here we focus on some of
the significant Sabbath themes that nourished the hope of
redemption in the heart of God's people in Old Testament
times. The second part considers the redemptive meaning
and function of the Sabbath in the New Testament. Our focus
in this section is on the meaning of the Sabbath for
Christians today in the light of the Sabbath teaching and
ministry of Jesus.

Importance of this Study

The importance of this study derives from the fact that many
Christians believe that the Sabbath is an Old Covenant
institution that pointed to the Savior to come. Christ fulfilled
the typological function of the Sabbath through His
redemptive mission. The way Christ fulfilled the Sabbath,
however, is understood differently by different Christians. For
some, Christ fulfilled the Sabbath commandment by
terminating its observance altogether and replacing it with
an existential experience of salvation-rest available to
believers every day. This is essentially the Lutheran position
which recently has been adopted by the Worldwide Church of
God, Dale Ratzlaff in his book the Sabbath in Crisis, and
several independent "Adventist" congregations.

For others Christians, Christ fulfilled and terminated only the

ceremonial aspect of the Sabbath commandment, namely,
the specific observance of the seventh day which
foreshadowed the salvation rest offered by Christ. However,
they believe that the moral aspect of the Sabbath
commandment, which consists in the principle of observing
one day in seven, was not abrogated by Christ but transferred
to the observance of the first day of the week, Sunday. This is
essentially the Catholic and Calvinistic position which has
been adopted by churches in the Reformed tradition.

The common denominator of both positions is the belief that

Christ fulfilled the ceremonial-typological function of the
Sabbath, thus releasing His followers from the obligation to
observe the seventh day Sabbath.

The question at stake is the relationship between the

Messianic redemption foreshadowed by the Sabbath and
Christ's redemptive ministry. Simply stated, Did Christ fulfill
the sabbatical typologies of Messianic redemption by
terminating the function of the Sabbath, as in the case of the
Temple's services (Heb 8:13; 9:23-28), or by actualizing and
enriching its meaning and observance through His
redemptive ministry? This is the basic question we wish to
address in this installment.

Surprisingly, the Sabbatarian literature largely ignores this

important aspect of the redemptive meaning and function of
the Sabbath in the Old and New Testaments. Its focus is
primarily on the creational origin of the Sabbath and its
continuity during the course of redemptive history. Yet an
appreciation for the theological development of the Sabbath,
from a memorial of perfect creation, to a celebration of
complete redemption and of final restoration, can provide
believers with a richer meaning and experience of Sabbath
observance.

PART I: The Sabbath and the Savior in the Old Testament

The story of creation is in a sense a redemption story:

redemption from disorder into order, from chaos into cosmos.
Within the creation event the Sabbath reveals the purpose of
God's first redemptive act. It tells us that God created this
world not merely for the enjoyment of making something new
and beautiful out of formless matter (Gen. 1 :2), but
especially for the pleasure of sharing Himself with His
creatures.

This truth is reflected especially in the blessing and

sanctification of the Sabbath. Since it is the manifestation of
God's Holy presence that makes a day or a place holy, the
sanctification of the Sabbath reveals God's commitment to
bless His creatures with abundant life through His holy
presence. God "sanctified" or "made holy" the seventh day
(Gen 2:3) by setting the day apart for the manifestation of his
Holy presence among His creatures. To put it differently, by
blessing and sanctifying the seventh day God revealed His
intent to offer mankind not only beautiful things, but also the
sweet experience of His fellowship.

A Promise of Emmanuel

When the prospect of a joyous life at the presence of God

was shattered by sin, the Sabbath became the symbol of
divine commitment to restore broken relationships. From
being the symbol of God's initial cosmological
accomplishments (that is, bringing into existence a perfect
cosmos out of chaos), the Sabbath became the symbol of
God's future soteriological activities (that is, the redemption
of His people from bondage into His freedom). From serving
as a symbol of God's initial entrance into human time to bless
and sanctify human beings with His divine presence, the
Sabbath became a symbol of God's future entrance into
human flesh to become "Emmanuel-God with us." The first as
well as the second coming of Christ represent the fulfillment
of God's purpose for this world, expressed initially through
the blessings and sanctification of the Sabbath.

In his book Toward an American Theology, Prof. Herbert W.

Richardson rightly emphasizes the connection between the
sanctification of the creation Sabbath and the incarnation of
Christ. He writes:

"God created the world so that the Sabbath guest,

Jesus Christ, might come and dwell therein. That
is, the world was created for the sake of
'Emmanuel, God with us.' The incarnation is,
therefore, not a rescue operation, decided upon
only after sin had entered into the world. Rather,
the coming of Christ fulfills the purpose of God in
creating the world."

To trace how the Sabbath has fulfilled this redemptive

function both in the Old and in the New Testaments is not an
easy task, for three major reasons. In the first place, the
Sabbath has provided the basis for constant new reflections.
Various strands of sabbatical concepts such as the themes of
Sabbath "rest," "peace," and "delight," the cosmic week, the
liberation experience of the Sabbath years, the sabbatical
structure of time, have all been used to express the future
(eschatological) expectations of divine deliverance. Second,
the liberation message of the Sabbath has been applied, as
we shall see, both to immediate national concerns for
political restoration and to future expectations of Messianic
redemption. This dual application to the same theme readily
creates confusion in the mind of an unwarned reader.

Third, the Biblical and extrabiblical sources provide us with

fragmented information rather than systematic explanation
of the various levels of meanings attributed to the Sabbath.
We shall find that certain allusions to sabbatical themes in
the Old Testament become clearer in the light of their New
Testament interpretation, especially in Hebrews 3 and 4.

Adam's First Day

In Old Testament times the Sabbath served not only to

provide personal rest and liberation from the hardship of
work and social injustices, but also to nourish the hope for a
future Messianic peace, prosperity, and redemption. The latter
function was apparently inspired by the role of the Sabbath in
God's original creation.

Genesis provides no information on the actual observance of

the Sabbath by Adam and Eve before their expulsion from the
Garden of Eden. Yet the picture of perfection and satisfaction
(note the sevenfold repetition of the phrase "it was good"
(Gen 1:4, 10, 17, 18, 21, 24, 31) it portrays, especially
through the divine blessing and sanctification of the seventh
day (Gen 2:3), could easily offer to believers the basis for a
vision of the Messianic age.

The parallels and equivalences between the Sabbath of

Genesis, Adam's First Day after his creation, and the Last
Days of the Messianic age, though not always explicitly made,
are implicitly present in the Biblical and extrabiblical sources.
To illustrate how the creation Sabbath became the symbol of
Messianic redemption and restoration we briefly examine few
significant themes.

Sabbath Peace and Harmony

The peace and harmony that existed between Adam and the
animals at the creation Sabbath will be restored in the
Messianic age when "the wolf shall dwell with the lamb and
the leopard shall lie down with the kid, and the calf and the
lion and the fatling together, and a little child shall lead
them" (Is 11:6). At that time, according to the same prophet,
"the earth shall be full of the knowledge of God as the
waters cover the sea" (Is 11:9). This vision of the earth full
of peace and of the knowledge of God in the Last Days may
well have been inspired by the view of the First Days, of which
the Sabbath is the epitome.

The latter is suggested by those rabbinical Sabbath

regulations which prohibited killing insects or carrying
weapons on the Sabbath because the latter represents a
foretaste of the world to come. For example, Rabbi Simeon B.
Eleazar taught:

"Vermin must not be killed on the Sabbath: this is

the view of Beth Shammai [a leading rabbinical
school]. . . If one kills vermin on the Sabbath, it is
as though he killed a camel."

The Mishnah, an ancient collection of Jewish laws, similarly

states that on the Sabbath:

"A man may not go out with a sword or a bow or a

shield or a club or a spear . . . for it is written,
'And they shall beat their swords into plowshares,
and their spears into pruning-hooks: nation shall
not lift up sword against nation, neither shall they
learn war any more.'"

These rabbinical injunctions are derived from the notion of

the absence of death during the primordial Sabbath which
served as a paradigm of the world to come. The abstention
from any form of killing on the Sabbath represents a
foretaste of that world.

Sabbath Prosperity

The material prosperity and abundance which characterized

the creation Sabbath inspired the prophetic vision of an
extraordinary material abundance during the Messianic age.
Amos declares: "'Behold, the days are coming,' says the
Lord, 'when the plowman shall overtake the reaper and the
treader of grapes him who sows the seed; the mountains
shall drip sweet wine and the hills shall flow with it'" (9:13).
Similar descriptions are found in Isaiah (4:2; 7:22;
30:23-25), Joel (4:19), Zephaniah (3:13), Jeremiah (30:19;
31:24), and Ezekiel (34:13-14; 47:12).

Later Jewish and Christian works abound with descriptions of

the material prosperity of the world to come, often equated
with the cosmic Sabbath. For example, The Epistle of
Barnabas (c. A.D. 135), included among the writings of the
"Apostolic Fathers," interprets the millennium as the cosmic
Sabbath which will follow the six thousand years typified by
the six days of creation, and which will be characterized by
the peaceful, prosperous, and luminous reign of Christ upon
this earth ("He changes the sun and moon and stars, then he
will rest well on the seventh day"-15:5).

The typological meaning of the Sabbath, as symbol of the

future age of rest and prosperity, presumably explains why
the rabbinical school of Shammai prohibited contributions for
the poor on the Sabbath in the synagogue or even the giving
of a dowry to an orphan to be married. In rabbinical thinking
acts of charity on the Sabbath would negate its prefiguration
of the material prosperity of the Messianic age.

Sabbath Delight

The delight and joy of the Edenic Sabbath inspired also the
prophetic vision of the Messianic age. Theodore Friedman
notes that:

"two of the three passages in which Isaiah refers

to the Sabbath are linked by the prophet with the
end of days (Is 56:1-7; 58:13-14; 66:20-24) . . . it
is no mere coincidence that Isaiah employs the
words 'delight' (oneg) and 'honor' (kavod) in his
description of both the Sabbath and the end of
days (58:13-'And thou shalt call the Sabbath
delight . . . and honor it'; 66:11-'And you shall
delight in the glow of its honor'). The implication
is clear. The delight and joy that will mark the end
of days is made available here and now by the
Sabbath."
The concept of "Sabbath delight" appears to derive from the
vision of the Edenic Sabbath: a day of joy, light, harmony, and
peace which serves as a paradigm of the Messianic age.

Sabbath Lights

Sabbath delight is expressed in the Jewish tradition

especially by kindling lights on that day. This act, a
prerogative of the Jewish woman, is interpreted as symbolic
of the extraordinary light that God caused to shine out for 36
hours in consideration for the Sabbath, that is, from Friday
morning to Saturday night. This conclusion is drawn from a
curious rabbinic interpretation of the title of Psalm 92,

"A Psalm, a song for the Sabbath day." "R. Levi

said in the name of R. Zimra: 'For the Sabbath
day,' that is, for the day which darkness did not
attend. You find that it is written of other days
'And there was evening and there was morning,
one day' but the words 'There was evening' are
not written of the Sabbath . . . The Sabbath light
continued throughout thirty-six hours."

The Midrash, an ancient Jewish commentary of the Old

Testament, interprets the text "God blessed the seventh
day" (Gen 2:3) as meaning He blessed it with the blessing of
light. Adam was the first to benefit from such a blessing
because God let His light shine upon him though he deserved
to be deprived of it by reason of his disobedience.

The redemptive role of the primordial Sabbath in the Jewish

tradition is impressive. Being viewed as the symbol of
primordial redemption from chaos to a perfect cosmos, the
Sabbath could effectively typify the future Messianic
restoration. The tradition of kindling lights on the Sabbath
was symbolically linked both to the supernatural light that
shone during the first Sabbath upon Adam as an assurance
of salvation and of the extraordinary light of the Messianic
age.

The prophets envision the appearance of refulgent light

during the latter days: "Moreover the light of the moon will
be as the light of the sun, and the light of the sun will be
sevenfold, as the light of the seven days" (Is 30:26). The
comparison with "the light of the seven days" is presumably
an allusion to the seven days of creation, which, according to
an ancient Midrash, were bathed by extraordinary light more
brilliant than the sun.

Zechariah's remark that "there shall be continuous day . . .

not day and not night, for at evening time there shall be
light" (14:7), probably refers to the seventh day of creation
which in Genesis has no mention of "evening and morning."
Such a detail was interpreted as signifying that the Sabbath
was especially blessed by supernatural, continuous light.

It is noteworthy that while Dale Ratzlaff appeals to the

absence of the phrase "evening and morning" for the seventh
day to argue that God sanctified not a literal seventh day, but
a continuous condition of open fellowship with God
irrespective of the Sabbath, the Jewish tradition consistently
interprets such a detail as indicative of the extraordinary
light that bathed the seventh day. The prophetic vision of the
extraordinary light of the Messianic age most likely derives
from the notion of the supernatural light experienced by
Adam on the first Sabbath-light which, according to Jewish
tradition, disappeared at the close of the creation Sabbath
because of his disobedience, but which is expected to
reappear in the Messianic age.

Sabbath Rest

The theme of Sabbath rest (menuhah) which to "the biblical

mind," as Abraham Joshua Heschel explains,

"is the same as happiness and stillness, as peace

and harmony," has served as an effective typology
of the Messianic age, often known as "the end of
days" or "the world-to-come."

In the Old Testament the notion of "rest" is utilized to

express both national and Messianic aspirations. As a
national aspiration, the Sabbath rest served to typify a
peaceful life in a land of rest (Deut 12:9; 25:19; Is 14:3),
where the king would give to the people "rest from all
enemies" (2 Sam 7:1) and where God would find His "resting
place" among His people and especially in His sanctuary at
Zion (2 Chron 6:41; 1 Chron 23:25; Ps 132:8, 13, 14; Is
66:1).18

These references to political "rest" (menuhah) do not

mention specifically the Sabbath rest. However, it would seem
reasonable to assume, as noted by Ernst Jenni, that it was
the weekly Sabbath rest experience that served as a model to
typify the larger aspiration for national rest. The two themes
are often connected in rabbinic literature. For example, in a
rabbinic comment on Psalm 92, we read:

"A Psalm, a song for the Sabbath day-for the day

when God's people abide in peace as is said: 'And
my people shall abide in a peaceable habitation,
and in secure dwellings, and in quiet resting-
places' (Is 32:18)."20

This comment clearly links together Isaiah's vision of

messianic peace, security, and quiet resting places with the
notion and experience of the Sabbath rest.

The connection between Sabbath rest and national rest is

also clearly established in Hebrews 4:4, 6, 8, where the
author speaks of the creation Sabbath rest as the symbol of
the promised entrance into the land of Canaan. Because of
disobedience the wilderness generation "failed to enter" (v.
6) into the land of rest typified by the Sabbath. Even later,
when the Israelites under Joshua did enter the land of rest (v.
8), the blessings of the Sabbath rest were not fulfilled,
because God offered His Sabbath rest again long afterwards
through David, saying, "Today, when you hear his voice, do
not harden your hearts" (Heb 4:7).21

The fact that the blessings of the Sabbath rest were never
realized as a political condition of rest and peace, challenged
God's people to look for their future fulfillment at and
through the coming of the Messiah. In the Jewish literature
we find numerous examples where the Sabbath rest and the
septenary structure of time are used to signify the rest,
peace, and redemption of the messianic age.

For example, the Babylonian Talmud says The age of the

Messiah is often described as a time of Sabbatical rest:

"Our Rabbis taught: at the conclusion of the

 Sabbath the son of David will come. R. Joseph
demurred: But so many Sabbaths have passed,
yet has he not come!"

At the end of the Mishnah Tamid we read:

"A Psalm, a song for the Sabbath day-a song for

the time to come, for the day that is all Sabbath
rest in the eternal life."

These few examples suffice to show that the rest experience

of the Sabbath served to nourish the hope and strengthen
the faith of the future Messianic peace and rest. The time of
redemption came to be viewed, as stated in the Mishnah, as
"all Sabbath and rest in the life everlasting."

Sabbath Liberation

The freedom, release, and liberation which the weekly and

annual Sabbath were designed to grant to every member of
the Hebrew society, also have served as effective symbols of
the expected Messianic redemption.

In the Deuteronomic version of the Fourth Commandment,

the Sabbath is explicitly linked to the Exodus liberation by
means of the "remembrance clause": "You shall remember
that you were a servant in the land of Egypt, and the Lord
your God brought you out thence with a mighty hand and
an outstretched arm; therefore, the Lord your God
commanded you to keep the Sabbath" (Deut 5:15).

The connection between the Sabbath and the Exodus

deliverance may explain why the Sabbath became
ideologically connected with the Passover, the annual
celebration of the deliverance from Egypt. In a sense, the
Sabbath came to be viewed as a "little Passover," in the same
way as many Christians have come to view their weekly
Sunday as a "little Easter."

The Sabbath was a real liberator of the Hebrew society by

providing a release from the hardship of life and social
inequalities, not only every seventh day, but also every
seventh year, on the Sabbatical year (Lev 25:8), and every
"seven sabbaths of years," on the jubilee year (Lev 25:8). At
these annual institutions the Sabbath truly became the
liberator of the oppressed in Hebrew society. The land was to
lie fallow, to provide free produce for the dispossessed and
animals. The slaves were emancipated and the debts owed by
fellow citizens were remitted. Though seldom observed, these
annual Sabbaths served to announce the future liberation
and redemption to be brought about by the Messiah. One
reason for the Messianic function of the Sabbath years is to
be found in three significant features they contained.

First, the annual Sabbaths promised release from personal

debts and slavery. Such a release provided an effective
imagery to typify the expected Messianic deliverance (Is
61:1-3, 7; 40:2). In his dissertation on the jubilary theology
of the Gospel of Luke, Robert Sloan shows how the New
Testament concept of forgiveness ("aphesis") is derived
largely from the release from financial indebtedness and
social injustices of the annual Sabbaths. These are referred
to as "the release," "the Lord's release," "the year of
release" (Deut 15:1, 2, 9; 31:10; Lev 25:10). In the
Septuagint (Greek translation of the Old Testament) the
Hebrew term for "release" deror, is translated as
aphesis-"release," which is the New Testament word for
"forgiveness." Thus, the Lord's Prayer's phrase "forgive us
our debts" (Matt 6:12) derives from the release from
financial indebtedness of the annual Sabbaths. The
sabbatical release from financial indebtedness and social
injustices came to be viewed as the prefiguration of the
future Messianic release from the moral indebtedness of sin.

Isaiah 61:1-3 employs the imagery of the sabbatical release

to describe the mission of the Messiah, who would bring
jubilary amnesty and release from captivity. Christ, as we
shall see, utilized this very passage to announce and explain
the nature of His redemptive mission.

A second Messianic feature of the Sabbath years is the

trumpet blast by means of a ram's horn (yobel-from which
derives the term "jubilee") which ushered in the Sabbath
years. The imagery of the Jubilee's trumpet blast is used in
the Old Testament to describe the Messianic ingathering of
the exiles (Is 27:13; cf. Zech 9:9-14) and in the New
Testament to announce the return of Christ (1 Cor 15:52; 1
Thess 4:16; Matt 24:31).

A third Messianic feature of the Sabbath years is the date of

the tenth day of the seventh month (Atonement Day) on
which the ram's horn was blown to inaugurate the year of
jubilee (Lev 25:9). It was the cleansing and new moral
beginning offered by God to the people on the Day of
Atonement (Lev 16:13-19) which inaugurated the Sabbatical
release of the Jubilee year.

The connection between the Day of Atonement and the

Jubilee year was noticed by Rabbis who said:

"The Lord would forgive Israel's debt on the

seventh month, which is Tishri, at the blast of the
shofar, and just as the Holy One blessed be He
has had mercy on Israel in this age at the blast of
the shofar, also in the future I will have mercy on
you through the shofar and bring your redeemed
ones near."

Sabbatical Structure of Time

The unique Messianic features of the Sabbath years

apparently inspired the use of the sabbatical structure of
time to measure the waiting time to the Messianic
redemption. Some scholars call this phenomenon "sabbatical
Messianism" or "chronomessianism."

The classical place of Sabbatical Messianism is found in

Daniel 9, where two sabbatical periods are given. The first
refers to the 70 years of Jeremiah's prophecy (Jer 29:10)
regarding the length of the exile before the national
restoration of the Jews (Dan 9:3-19) and consists of 10
Sabbatical years (10 x 7). The second period is of "seventy
weeks (shabuim)"-technically "seventy Sabbatical cycles"-
which would lead to Messianic redemption (Dan 9:24-27).
This sabbatical messianism is found in later Jewish literature
such as The Book of Jubilees (1:29) and a fragmentary text
discovered in 1956 in Qumran Cave II (known as 11Q
Melchizedek). Other examples are present in the rabbinic
tradition. For example, the Talmud says:

"Elijah said to Rab Judah . . . 'The world shall exist

 not less than eighty-five jubilees, and in the last
jubilee the son of David will come.'"

Conclusion

This brief survey of Old Testament Sabbath themes has

shown that in Old Testament times the weekly and annual
Sabbaths have served not only to provide physical rest and
liberation from social injustices, but also to epitomize and
nourish the hope of future Messianic redemption.

Rabbi Heschel captures vividly the Old Testament messianic

function of the Sabbath when he writes:

"Zion is in ruins, Jerusalem lies in the dust. All

week there is only hope of redemption. But when
the Sabbath is entering the world, man is touched
by a moment of actual redemption; as if for a
moment the spirit of the Messiah moved over the
face of the earth."

The sabbatical typologies of messianic redemption we have

found in the Old Testament, will help us appreciate the
relationship between the Sabbath and the Savior in the New
Testament.

[Installment #14] | [Installment #16]

This article taken from the Bible Study Web Site at http://www.biblestudy.org/