At the beginning of his book, Calvin and the Sabbath, Richard Gaffin notes that everyone seems to make use of a quote from Calvin to support their view of the Sabbath. The subtitle helps us understand the quandary: The Controversy of Applying the Fourth Commandment.
This volume is a re-working of Gaffin’s Master of Theology thesis under John Murray at Westminster Seminary many years ago. This means it is not written at a popular level. Most of us will have to concentrate to track with Gaffin at times, and there will not be any interesting stories to help us understand a point. It is still an academic work.
Gaffin’s procedure is pretty simply. He begins with some background to the controversy before examining Calvin’s Institutes of the Christian Religion and some catechisms. Gaffin compares different editions of the Institutes as well. He then examines exegetical writings (his commentaries) and sermons. He then includes other Reformers and some of the Reformation Creeds to show a similarity of thought on the issue.
“First, widespread disagreement as persisted about what Calvin meant where he has expressed himself concerning the Sabbath.”
As you read you can see how it is that people can latch on one aspect of what Calvin says to support so many views of the Sabbath and its application to our corporate and personal lives.
In the background material Gaffin summarizes the main theories regarding the Sabbath or Lord’s Day.
1. The Antinomian View. This began with the Anabaptist movement during the Reformation which had a sharp antithesis between law and gospel. It argues that Christ fulfilled the law for us and we no longer have an obligation to keep the ten commandments. To fulfill this command would be to contradict the NT teaching regarding there being no distinction of days and seasons (Rom. 14 & Col. 2).
2. The Seventh-Day Sabbatarian View. Gaffin notes that this view also appears among 16th century Anabaptists. While Christ fulfilled the law for us, Jesus didn’t abolish the law and we keep it out of faith, love and gratitude.
3. The Ecclesiastical or Dominical View. This cluster of views hold that the Sabbath has its origin in the Mosaic covenant and therefore was strictly for the Jews, not for Christians. The end result is the same as the Antinomian view, but the rationale is quite different. This has been the dominant view in Anglican churches.
4. The Sabbatarian View. This focuses on the Sabbath as a creation ordinance from Genesis 2. The Mosaic regulation of the Sabbath is not binding on us but was for Israel, yet the creation ordinance remains. This view was argued by many of the English Puritans.
On the eve of the Reformation the western church was overloaded with feast and fast days which were required to be celebrated as part of the sacramental system essential for salvation. The Reformers were not only dealing with the Scriptures but also their own historical context. We do best to keep this in mind. At times Calvin is arguing against the view of Rome. At other times he is arguing against the Antinomian Anabaptists. When we forget this we tend to see him as contradicting himself instead of addressing a different series of errors. This, in part, is why Gaffin wants to look at all of Calvin’s writings to get a more comprehensive understanding of Calvin’s view.
We could summarize Calvin’s view as Gaffin does in a number of places.
1. The weekly day of rest which Israel was ordered to keep by the fourth commandment fulfilled three distinct functions.
a) It was a promissory sign, typical of the spiritual rest from sin which God would one day give to his people.
b) It provided a day for public assembly, a stated time for hearing the law and offering sacrifices.
c) It provided a day of rest from toil for slaves and servants.
2. At the first advent of Christ, culminating in his death and resurrection, the Sabbath ceased to function as a type. The spiritual rest promised to Israel by the weekly day of rest, has become a full reality. Christians now enjoy that rest on every day of their lives. In this sense, as a type of spiritual rest, the Sabbath has been abrogated and should no longer be observed.
3. Although the typical character of the Sabbath no longer exists, the other two functions of the Sabbath given to Israel are still in force.
a) The fourth commandment requires the public assembly of the church … Which day of the week is set aside for this assembly, whether one or more, is a matter of indifference.
b) The fourth commandment requires that rest be given to those who in their labors are subject to the authority of others.
4. The fourth commandment must always be seen in its context, that is, as part of the Decalogue, which applies to all people in every age.
There, you got that? The commandment is still binding, but the typological function of the command has been fulfilled in Christ. What remains, basically is a spiritual rest from sin, the need for public worship and the provision of rest for those under authority. This view would be different from the way the Westminster Divines expressed our responsibility in a way very similar to its Mosaic expression. This presents a tension in denominations like my own which holds to the Westminster Confession of Faith and yet holds Calvin in high esteem with many pastors embracing his view (as they understand it).
“Here Calvin shows himself, despite undeniable and decided differences in theological rationale for observing the Lord’s Day, to be remarkably close, in practice, to later Puritan views, like those given confessional status in the Westminster Confession of Faith.”
Calvin’s view would not appear to undermine the system of doctrine in the Westminster Confession. He upholds it as part of the moral law which still abides, but differs on how to apply it.
Yet, I still experience some cognitive dissonance with Calvin’s view. I also experience some with regard to the view of the Confession (I did take an exception). In other words, neither view completely expresses my own view which even I struggle to express. This is because in some ways my views are still “cooking” or developing. I think of it like a stew that needs time for everything to come together.
Gaffin, in his evaluation of Calvin’s view, puts his finger on some of the areas of dissonance for me. First, his understanding of the Sabbath as spiritual rest for everyday seems deprive it of it’s place in the Decalogue. He quotes Edwards as one who recognized this: “And if it stands in force now only as signifying a spiritual, Christian rest, and holy behavior at all times, it doth not remain as one of the ten commandments, but as a summary of all the commands.” In other words it no longer stands alone and doesn’t really command anything in particular. It “merely” summarizes the many other commands to flee sin and pursue godliness.
Second, Calvin does not seem to fully appreciate the Sabbath as creation ordinance. Calvin sees the Sabbath within the context of sin. As a creation ordinance it has bearing on man as man, not only as sinner. He doesn’t seem to do justice to the concept that as made in the image of God I not only work, but rest as God does. I need rest as man, not only as sinner. “The meaning of the Sabbath institution prior to the fall seems not to have crossed his mind.” This is a big weakness in Calvin’s view. This also affects how he views work, or at least how he expresses his view of work. Work is good! But we cannot only work, even if we recognize work as worship.
Gaffin also notes that we lose the full eschatlogical significance of the Sabbath when we do this. Typology, Gaffin argues, is present in every aspect of creation. It points us to the new heavens and earth. We cannot enter into the rest that awaits unless we are in Christ, but also until we have completed the tasks appointed to us like Adam. We are only able to complete those tasks because we have been redeemed by Christ, and those works have been prepared for us beforehand (Eph. 2:10 for instance).
Sabbath as creation ordinance also reminds us that this regular rest, which prefigures our ultimate rest in Christ, is for all people everywhere. They suffer when they do not rest. As Gaffin, and one of my professors notes, they do deserve to suffer so since they are in rebellion. Yet, we should offer them rest as a common grace for the benefit of society.
“Faithful and joyful Sabbath-keeping, we should not forget, is among the most concrete ways for the church to witness to a world full of turmoil and unrest, as never before or at least as much as ever, that there does indeed “remain a rest for the people of God” (Heb. 4:9).”
This is an important book to read, but not always an easy book to read. Anyone wrestling with the Sabbath should include this volume as part of their study. It will be worth the investment of time and mental energy.
Cavman Considers 