Glorious even in death and grave among the dead
God “waited”? ...... Contemplate the saving merits of Jesus’ humiliation and suffering “three days and three nights in the heart of the earth”— “in the heart of the earth” as in “death, the wages of sin” according to “the Law” which “is the strength of sin”, and to the dictates of Types and Prophecy .....:
In that Christ took our sins and our guilt and our punishment upon Himself, yea, in that Christ “was made sin, for us”, joy, ‘reigned in heaven’. As the Son was lying in the tomb, dead and buried, the Father who made the Promise and planned the future, had known this day from eternity, and was well pleased in what He saw. God from the beginning saw Jesus Christ made Sin for us and veritably made the Wages of Sin for us; God saw Jesus Christ made the curse and death, “for us”— the curse of His Holy Law! Dead and buried, Christ overcame DEATH, even death that reigned in us. (“The death of death in the death of Christ”, John Owen.) Dead and buried, Christ conquered death, like Israel in passing-over through the Dead Sea, conquered! And God overcame and was Victor over the adversary in the depths, “The earth with her bars was about Me forever; yet hast Thou brought up my life, from, corruption.” With this scene, where Jesus was “cast into the deep, in the midst of the seas and the floods compassed Him about”, the day – God’s Sabbath Day — is forever linked. “For His work is perfect” and “whatsoever God doeth, it shall be forever.” Jesus’ very work — God’s work — God and angels beheld, beholding Jesus in the grave! “And God blessed the Seventh Day, and hallowed it.”
Indeed – just like Mrs White wrote ..... or not just like Mrs White wrote! See the difference? It is the difference between the still ongoing work of God, and God’s work of completion and perfection. Because there shall be a “restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” — as in Genesis 2:2-3. Soon shall dawn this Sabbath Day of ‘Rest and Rejoicing’, with heaven and earth united in praise, as from this one Sabbath to all other Sabbaths (Isa. 66:23), the nations of the saved shall bow in joyful worship to God and the Lamb. Alleluiah! Because on this Sabbath’s-Day that Jesus lay in earth’s woeful heart, shall be a “restitution of all things”— that “which God hath spoken by the mouth of all His holy prophets since the world began”. Acts 3:21.
“When was fully come the Day of Pentecost”.....
All sabbaths converged on the day “God thus concerning spake .... the Seventh Day” — the Sabbath, “when”, “in Sabbath Day’s ripeness midst of afternoon, the First Day of the week pending”, “God raised Christ from the dead in the exceeding greatness of his power which He worked”, “and rested”. The Rubicon has been crossed; on its yonder side lies the Old Testament Sabbath of the Law’s exacting strength— death and grave; on this side, the New Testament Sabbath of Liberation and Freedom in Christ Jesus— God’s People and Sabbaths’ Feast on the New Earth. Therefore it is written, “In the Sabbath’s fullness ....” Mt28:1.
Is it not precisely the principle from which the EARLIEST, APOSTOLIC, Church departed when it based its reason for the validity of the Christian Day of Worship-Rest on the resurrection of Jesus Christ?
Why may ‘the scene’ and ‘the day upon which’ Jesus ‘lay in the tomb’, not ‘for ever be linked’ with his ‘rest’ in, and through,having ‘conquered’ in and by, resurrection?
Why should it link to the day after?
1) Preparation of the Passover midst of daylight after noon, Jesus’ crucifixion and death divided day, and light and darkness, and life and death;
2) The Foresabbath midst of daylight after noon, the grave’s door divided day, and light and darkness, and The Dead and ‘the dead’;
3) The Sabbath Day midst of daylight after noon, Christ’s resurrection divided day, and darkness and light, and death and life.
All, “according to the Scriptures”, strictly!
Why may the Church – the first, faithful Church – not have argued God and angels saw Jesus’ ‘completed’ work that ‘flowed’ and ‘resulted’ from the meritorious, redeeming and saving humiliation and suffering of
1) his whole life? Jesus’ whole life most importantly his last days, hours, and moments of
2) descent into hell’s heart, dying, and death and grave? — Jesus’ whole redeeming and saving work being ‘completed’ in
3) his resurrection from death and grave? And having been ‘completed’ in resurrection, being ‘completed’
4) in that very day Christ resurrected on?
The Father and heaven took no ‘rest’ or ‘joy’ in an incompleted, work of salvation in death and grave. The Father never ‘waited’ during the course nor stopped at any stage of his Work of Salvation until He “triumphed gloriously”, until “Thy Right Hand, o LORD, is become glorious in power”, until “thy Right Hand, o LORD, hath dashed in pieces the enemy; and in the greatness of thine Excellency Thou hast overthrown them.” — The Song of Moses and the Lamb was sung on that same Sabbath of redemption from Egypt, but not until that “great work” was DONE— the great work of the LORD’S redemption was FINISHED! (Ex15) The Father ‘rested’ in the Son’s completion of all God’s works through Resurrection from and over death and grave. Then, God, rested, and in that sense and magnitude and glory, neither before, or after, ever again.
Therefore what an anticlimax, what disappointment, what frustration of God’s Eternal Purpose with this day of triumph being postponed until fulfilment on the “pending, First Day of the week”?
God determined to Christ’s glory that He should also on the Seventh Day and third of the prophetic ‘three days’, be in death and grave as the wages of sin by strength of the Law. The Son obeyed the Father’s Command even herein; and God was well pleased in the Son therein, and the heavens joyed over the Son’s obedience to the Father’s command about the Sabbath Day, even in death and grave. But not even this or as much, can or may be said of the First Day of the week! In fact, when Christ “early on the First Day first appeared to Mary”, God fifteen hours or so and more than half a day ago, had had raised Christ from the dead and grave and had had finished atonement for sin and had had reconciled us with God in Him, and had had finished all the works of God and God in the full fellowship of Father Son and Holy Spirit had had rested in the highest glory of God’s power, already on the Seventh Day.
By these accomplishments in the grave and from the grave and death together, God wrought victory on the Seventh Day and finished and rested in Jesus Christ. God not as much as reserved for the First Day of the week the sanctity or worthiness of Christ’s concealment in death or grave among the dead. By the First Day of the week’s dawning, God long since had had finished the restitution of all things in Christ in the Most Holy Place of his Own Being, and had had made an end of the energising of the exceeding greatness of his power in the Son— both by death and grave and resurrection from death and grave, both glorious, honourable and purposed according to God’s Eternal Purpose— both reserved for his holy Sabbath the Seventh Day of the week, only.
Therefore, by ascribing the First Day of the week the sanctity of Jesus’ resurrection, the Sabbath is not only deprived of its rightful heritage in Christ’s resurrection, but it is left, bereaved of its belonging and part in the dignity and merit of Jesus’ blessed, holy and meritorious status in death and grave. Valiant even among the dead is the Lord, and his day is, “The Lordly Day”. Rv1:10.
(So actually “the day of the Lord” (Genitive Nomen) at the coming of the Lord in judgment in the resurrection of Jesus Christ from the dead, was virtually identically, “The Lord’s Day” (Adjectival Nomen). In the resurrection of Christ “the day of the Lord”, “The Lord’s Day”, “the Sabbath of the LORD God”, “the Seventh Day”, and “the last day” (see many times in the Gospel of John so used), are become almost indistinguishably one day: ‘the Sabbath Day’. I said, in the resurrection of our Lord, which should explain fully what I propose is a fact.)
Therefore, if the First Day is given the honour of the Resurrection, it should also have borne the scandal of Jesus’ death in the grave for the first part of it— which dignity all the Sunday-resurrectionists are too ashamed of, to allow Sunday as their own day of Jesus’ resurrection.
The trouble one gets oneself into once one started to ‘argue, not based on any command from God found in the Bible ....’!
‘Forever be linked’ therefore, Jesus’ and the Father’s ‘rest’ in the Kingdom of God’s victorious suffering because God in Christ in death through suffering, and, by resurrection, from suffering and the dead and death and grave, ‘conquered’! For his work is perfect and all God’s works perfected on the day in which Jesus lay in death in Joseph’s tomb, even the day in which He went out of Joseph’s tomb. It, for ever will be for the Church of Christ The Day of Rest and Rejoicing! Completed, God’s works are glorious; incompleted, God’s works are failed— abandon the thought!
Why not, if the Seventh Day Adventists may as above think of Jesus’ death, may they not think the same of Jesus’ resurrection from the dead as his rest FROM the tomb and FROM the dead? Why may they not do just that with regard to the Resurrection and inseparably ‘link together’ and associate as, and for, motive, reason, and basis of, and for, the Christian Day of Worship-Rest, Jesus’ resurrection from the dead? Why not?
Then why not embrace Jesus’ resurrection from the dead for the reason for being of the Lord’s Day? Either the Resurrection hallows the Sabbath, or it hallows the First Day, and hallows the one or the other as “the Lord’s Day”. It is no question the Sabbath would be the Day of God’s final finishing of all his works in Christ, through Christ; it is no question God did make true his promises and Law and prophecy “thus concerning the Seventh Day” in Christ. Sunday has no foot to stand on except the wooden leg we have fabricated for it, the impossible fallacy God used the First Day to raise Christ on. The only question remaining is whether we are going to acknowledge and accept the Resurrection for what it in truth is, the finishing and perfecting act of God of all His Works, even of God’s Rest— God’s rest indeed through Jesus Christ on, and of, and in, the Seventh Day.
I first said, ‘Death and grave are not God’s rest, but the devil’s punishment’. Now I say, no, even in death and grave it is Christ, who is glorious in punishment and death? Exactly, yes! Because both ‘aspects’ are true, and to weaken the genuineness of the one, is to weaken the genuineness of the other. “The Law is the strength of sin”, and the glory of the ministration of the Law is divinely glorious; yet, says Paul, it is like no glory at all against the Glory of the ministration of the Gospel. The two are distinguishable, but just as surely, inseparable. Christ was made sin for us; Christ took the devil’s punishment on our behalf – ‘substitutionally’. Let no man divorce that which are married in the Name of Jesus Christ. Jesus’ death in the grave even, was glorious and God well-pleasing and honouring, exactly because He took on Himself the devil’s and our punishment for sin— because it was the Son’s obedience to the Father’s will.
1) Jesus “finished” Sacrifice outside the sanctuary on the cross;
2) He “finished” Sprinkling his blood on the altar inside the sanctuary in the grave. [Why did Moses make the outside of the tabernacle with skins!? Precisely why God clothed Adam and Eve in skins.]
3) Jesus “finished” First Sheaf Wave Offering of Resurrected Life in the Most Holy of his own Being; “Whose Name is: The Holiest of All.” (Is57:15, Ex15:17b) — for which there was no similitude in blood offerings, but only in the Fruit of Life offerings.
Abib 16— “Celebrate the month of Abib” means, “Feast Sabbaths’ Feast” (Col2:16) because God “appointed a day in which He would judge the world” on that sixteenth day of the First Month and coinciding Sabbath Day in the resurrection of our Lord Jesus Christ.
“Therefore do not let anyone (of the world) judge you in feasting of Sabbaths’ Feast : whether of
1) month’s (“according to the Scriptures the third day” of passover, 16th day of the month of Abib, 1Cor15:3-4)
2) or of Sabbaths’ Feast” (“according to the Law”, “the Seventh Day Sabbath of the LORD your God”, Lk23:56).
Here, the passover’s sabbath and all ‘sabbaths’ – Leviticus 23, Deuteronomy 5, and Genesis 2:2-3 – are joined together in Christ for ever upon the Seventh Day Sabbath of the LORD your God by the power of the glory of the Father who resurrected Christ from the dead through the Holy Spirit.
Like the Berlin wall divided the one German people, and when it came down united them, the dividing wall of the Law has been taken out of the way and the People of God are made one nation under Christ, so in the Sabbath when God raised Christ from the dead,
1) Abib 16 (‘the Law’— “the day after the sabbath” of the passover and in itself no sabbath yet), and
2) Sabbath (‘creation Sabbath’ from the beginning and before and after the Law) and not The Sabbath of the LORD YOUR, God, yet,
coincided once for all and converged in the resurrection from the dead of Christ Jesus— “therefore the Son of Man is Lord indeed of the Sabbath”— the Sabbath has been “made, for man”.
Why must the Seventh Day Adventists in colaboration with the world, transfer that meaning which God before, promised the Sabbath, then in Christ made true and sealed by having raised Him from the dead in the Sabbath— why do even they, transfer that meaning to the day of the no-god no-lord sun of the world’s worship? Why must everybody transfer God’s ultimatum for the Sabbath, to Sunday— Sunday that never got involved between God and his People like the Sabbath did?
2 June 2009 (13 September 2009)