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  The Sabbath as a sign of liberation

  (Adventist International Institute of Advanced Studies, 1989-05) Atiteo, Bernabe M.

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  This study clarifies the biblical meaning of the Sabbath as a sign of liberation, and it attempts to apply this within the Filipino setting. The biblical Sabbath is anchored in two major historic events: creation and the exodus. Being a memorial of creation, the Sabbath points to God as Creator. As a memorial of creation, the Sabbath points to God as Creator. As a memorial of the exodus, the Sabbath played is a sign of liberation from oppression. Through it, God showed hsi aversion to any form of oppression by human beings against their fellow human beings. In the history of Israel, the Sabbath played and important role in reminding the Hewbrews of thier need to stay close to God, especially in times of crisis. Prophets Amos, Hosea, and Isaiah proclaimed to Israel the importance of proper Sabbath-keeping. During the exile, Jeremiah and Ezekiel stressed the significance of the Sabbath as a sign between God and his people. Ezekiel reminded the exiles that the Sabbath was as sign of the liberation that God would soon effect for his people. In post-exilic Israel Nehemiah boldly proclaimed the significance of the Sabbath. Faithful observance of the Sabbath would mean life, but a violation of the Sabbath would mean captivity or oppression. The Gospels show the Sabbath as illustrating four kinds of liberation: first, from physical suffering; second, from Jewish traditions. Thirdly, it is a sign of liberation from evil and sin. In Hebrews the Sabbath is a sign of rest, a final sign of man's liberation from the power of sin. The study demonstrates that from the biblical viewpoint the Sabbath, since the time of the exodus, is a sign of liberation from all forms of oppression. The eschatological dimension, the study shows, points to final liberation from the power of sin. When applying the Sabbath to Philippine society, several factors are considered: the history of the country and its culture. In this study three cultural elements were examined: pakikisama, utang-na-loob, and fiesta. When the Filipino gains insight on the Sabbath as a sign of liberation, a feeling of utang-na-loob to God for what he has done may lead him to appreciate the Sabbath. The oppressed may find closer identification with the Sabbath, for it points to possible liberation now and in the future by God. This understanding of the Sabbath may lead the Filipino to a smooth relationship (pakikisama) with God as a loving response to God's acts in his behalf. The fiesta provides a moment of rest; it is, in fact, a sign of liberation from toil for Filipinos. However, as a sign it has no eternal nature while the Sabbath as a sign does, because it is of God. The fiesta is a time for physical rest, fellowship with fellow believers and with the patron saint and God. The Sabbath affords also physical rest, fellowship of fellow human beings and God. The Sabbath also looks to the earth made new for an enternal physical rest, for fellowship with the saved with God. To teach this truth to Filipinos, special attention mus be given to explaining the Sabbath terms, not only of biblical truth, but of the cultural values accepted by the people. Sabbath seminars and Sabbath fiestas are recommended as means of proclaiming the Sabbath in the Philippine context. All indications point to the Sabbath as a sign of liberation from oppression. God planted the Sabbath in time to remind man of the divine plans and purposes for him, even his own liberation from sin and an eternal fellowship with God.

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  An Exegetical theological interpretation of "The perfect law of liberty" in James

  (Adventist International Institute of Advanced Studies, 1990) Turyomurugyendo, Aaron

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  The expression "the perfect law of liberty" in Jas 1:25 poses major interpretative problem. Indeed the Christian who understands the meaning of the perfect law of liberty and apprehends and explains by its light all that precedes and follows, will hold the key to the entire epistle. The expression has some conceptual paralles within both Jewish and Hellenistic--especially Stoic--beliefs. Within the Jewish tradition the law was considered to be perfect, converting the soul (Ps 19:7), and those whoe keep the commandments were deemed to be able to walk at liberty (Ps 119:44,45 KJV). Among the Stoics, freedom comes from obedience to the universal law of Reason, the law which is held in common by all intelligent creatures. To live in accordance with the universal law means to act in accordance with one's own nature. In spite of the resemblancec to other portions of Scripture, the expression "perfect law of liberty" is unique to James. James, as a Jew himself, draws more heavily from Jewish beliefs than from other sources in his writing. In forming this expression James presupposes his readers have a living faith relationship with the Lord of glory. Parallels can be drawn between the situation of Israel at Mt. Sinai and that of the original readers of James' epistle. The Isralites at Mt. Sinai received the law after God had delivered them from bondage. God continued to take care of them in the wilderness. The Israelites received the law, not as a means to be set free, but as a means to realise their God-given freedom. Continued trust in their deliverer, manifested by obeying his commandments, meant their freedom. Their liberty consited not only in protection from neighbouring hostile tribes, but also from evil impulses within and without, they were free to be a holy people. Similarly James' original readers were already believers in God, as manifested in Jesus Christ in his earthly ministry, already delivered from their former slavery to sin. James called them to look with steadfast gaze into the perfect law of liberty and to keep the law. In so doing Christians would be blessed. The same law, the Decalogue, that God gave the Israelites for their freedom is the one that James presents to his readers. This law is summed up in the one double command of love to God and to mankind. The law in the expanded form, however, consists of all God's "statutes and judgements" (Deut 11:1 cf 12:1 KJV). The prophets' expositions may be said to be part of the expanded form of the Decalogue, according to Jesus (Matt 22:40 KJV). As James' original readers continually acknowledge God's saving grace within them and do God's commandments, they would walk at liberty. By doing the law, Christians obtain liberty. The law thus is the perfect law of liberty.

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