Perspectives on the Sabbath presents in point-counterpoint form the four most common views of the Sabbath commandment that have arisen throughout church history, representing the major positions held among Christians today. Skip MacCarty (Andrews University) defends the Seventh-day view which argues the fourth commandment is a moral law of God requiring us to keep the seventh day (Saturday) holy. It must therefore remain the day of rest and worship for Christians. Jospeh A Pipa (Greenville Presbyterian Theological Seminary) backs the Christian Sabbath view which reasons that ever since the resurrection of Christ, the one day in seven to be kept holy is the first day of the week. Craig L. Blomberg (Denver Seminary) supports the Fulfillment view which says that since Christ has brought the true Sabbath rest into the present, the Sabbath commands of the Old Testament are no longer binding on believers. Charles P. Arand (Concordia Seminary) upholds the Lutheran view that the Sabbath commandment was given to Jews alone and does not concern Christians. Rest and worship are still required but not tied to a particular day.
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Christopher John Donato is senior associate editor of Tabletalk magazine, a devotional reader that exists to help explain important doctrines and events that shape the church while encouraging people to reflect the image of Christt in both word and deed. He lives in Lake Mary, Florida.
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Communication director at Trinity (tiu.edu), former senior associate editor of Tabletalk magazine, and editor of Perspectives on the Sabbath (B&H), along with various articles in various publications.
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24 of 24 people found the following review helpful
By Adam Parker
Format:Paperback
I would venture to guess that most Christians have not thought about the issue of the Sabbath before. Many, like myself, have always assumed that they ought to attend worship on Sundays out of tradition, but maybe haven't considered what it really means, theologically speaking. A large contingent of the church thinks that Sabbath observance is fulfilled if one attends religious services.
Thankfully, if you're ignorant in this area, there is a solution. Chris Donato has edited a new volume devoted to letting the four major views on the Sabbath duke it out. The format is familiar, with the first chapter being devoted to the author defending his view. In the next chapter, each of the remaining three views have an opportunity to weigh in, and then of course, the original author is given a chance to respond to the other three in a few brief pages, wrapping things up. To the editor's credit, enough space is given (400+ pages total) to deal substantially with each view. As a point of reference, other volumes from the same series are less than half the size of this one.
The four perspectives being shared in this book could be separated into two units: those who say that the Sabbath commandments are still binding, and those who say that the Sabbath commandments are no longer binding. The first half of the book covers the two views arguing for a continuing Sabbath. Skip MacCarty, as I mentioned before, begins by defending the Seventh Day Sabbath view. In Part II, Joseph Pipa defending what he calls (to the chagrin of the other contributors) the Christian Sabbath view. After this, we are introduced to the two views who say that Sabbath Commandments are no longer binding. In Part III Charles Arand spends his time laying out Luther's view of the Sabbath. Finally in Part IV, Craig Blomberg lays out the Fulfilled Sabbath view.
Skip MacCarty: Seventh Day Sabbath View
MacCarty emphasizes the permanency of the Sabbath as being rooted in the opening chapters of Genesis and argues that it is a persistent observance instituted at the beginning of creation, rooted in the creative act and resting of God after that creation act. For MacCarty, it is significant that the Sabbath is never explicitly overturned, and that there is no explicit command in the NT for the Church to begin worshipping on Sundays.
A large amount of MacCarty's essay is devoted to establishing distinctions between the New and Old Covenant, since an obvious conclusion to draw from the smoother continuity found in MacCarty's view would be to suggest that MacCarty does not see a difference between the Old and New Covenants. MacCarty adeptly demonstrates that one can hold to the persistence of the Sabbath and still clearly distinguish Old and New.
The differences between MacCarty and Pipa's view are really very minimal, relative to the other contributors. However, the discussion over which day the worship ought to take place on was quite exegetically involved, as is appropriate for two views which differ in so few other respects. They are both arguing for the permanency and the persistence of the Sabbath as it is presented in the Ten Commandments. Their entire struggle is over the question of whether the command is to have a day or the (seventh) day for Sabbath rest. In the end, MacCarty ably defended the Seventh Day Adventist perspective on these matters and demonstrated that his is a view which is not to be dismissed out of hand.
Joseph Pipa: Christian Sabbath View
Joseph Pipa's chapter set forth the view that the Sabbath is a permanent and persistent aspect of the creation. Hermeneutically speaking, the Christian Sabbath view determines what OT laws are still binding by using the threefold Civil/Ceremonial/Moral distinction and by accepting that the moral teachings of the OT are what still persist in the NT era, since the Apostles rescinded the civil/ceremonial aspects of the law in the book of Acts. According to Pipa, the Sabbath is a part of the persistent moral law, as are the other Ten Commandments. (Blomberg implies that this is legalistic/pharisaic on Pipa's part, but I see nothing legalistic about saying that one ought to obey God's revealed will.)
Although the Apostles did move the Sabbath day to Sunday, Pipa argues that since the beginning, the command was always for a day of worship. Thus, when the Apostles began to institute worship on Sundays, Pipa finds no incompatibility with the Sabbath command of the Ten Commandments. As I said, this is the point of contention between Pipa/MacCarty. Pipa holds the Puritan view as expressed in the Westminster Shorter Catechism, and quoted the Westminster to buttress the theological underpinnings of his view, but Blomberg, in his response, was put off by Pipa's repeated use of the Westminster Standards, though he mistakenly saw Pipa as depending on them when, in fact, he merely utilized them to articulate his view on Scripture's teaching.
For my own part, after reading the whole book, I came out favoring Pipa's view, though I'm a bit biased since we're both confessionally bound to Westminster. I did notice that near the end of the book, Pipa took a step a bit too far and basically accused Blomberg's view of leading towards Sabbath Day antinomianism (387). Blomberg responded violently to this, of course, calling his comments "inaccurate, unnecessary, offensive, and inappropriately polemical" (408). Blomberg is right, of course, since he does see Scriptural commands for weekly worship, though he doesn't equate Sabbath commands with commands to worship. This conflict was the only area of this volume where one detected even a hint of animus, however.
Charles Arand: Luther's Radical Reading of the Sabbath
Charles Arand's chapter defending the Lutheran view was, in some ways, the odd one out. While the other contributors chose a more textually oriented and exegetical approach in dealing with their respective views, Arand chose a more historical theological approach. In his chapter, he helpfully discussed the historical situation regarding the Sabbath during Luther's time. He curiously devotes at least half of his essay discussing Luther's view of the entire Ten Commandments and then spends the remainder of the time dealing with the Sabbath Commandment in light of that. In a book devoted to Luther's Sabbath views, such a thing would be welcome, perhaps even necessary; but I got the sense, in this volume, that Arand just ran out of space. In my opinion, there should have been less emphasis on the broader commandments as a whole in Arand's chapter and more emphasis on NT teachings about the Sabbath, since I sensed that to be an area which needed more fleshing out.
The Lutheran view sees the Ten Commandments as ultimately reducing to one ("You shall have no other Gods"), and sees them as being specifically for the Jews in the form they were presented, although for Luther, a day of rest ought to be observed for devotion to the Word. Curiously (and MacCarty points this out in his response), Luther appears to have, in the name of Christian liberty, repealed the Sabbath, but then, in very strong terms, condemned those who did not participate in it. Whatever one might say about the Lutheran view, I didn't really feel like I got it. Arand's approach got in the way of his view, in my opinion.
Craig Blomberg: The Sabbath as Fulfilled In Christ
Craig Blomberg, finally, presents the "fulfilled Sabbath" view, which argues that Christ has "fulfilled" (read: transformed) the Sabbath and therefore reads the commandments through a filter of sorts, using Christ's New Testament teaching as a guide for what aspects of the OT are still valid in the NT. His hermeneutic says that an Old Testament law is still applicable if it is taught again in the New Testament. He is clear that the Sabbath is valid for Christians today, but that it is a spiritualized Sabbath that does not look at all like Sabbatarianism. The following statement fairly summarizes Blomberg's take on things, after running the Sabbath through his NT framework:
"We obey the Sabbath commandment of the Decalogue as we spiritually rest in Christ, letting Him bear our burdens, trusting for salvation and committing our lives to Him in service, and then remaining faithful in lifelong loyalty to Him rather than committing apostasy" (351).
So we see that for Blomberg, the NT application is much more of a spiritualized version of the Sabbath. While Blomberg writes very well and very persuasively, I perceive a great weakness in Blomberg's overall view, and that is a lack of systematic coherence. By eschewing, as he sees it, both Covenant theology and Dispensationalism (though he says he leans more Covenant), he is left with a less systematic approach than the Adventist, Lutheran, and Reformed perspectives. He seems to admit as much in his concluding response to the other three:
"My goal, at least, is always to let scriptural exegesis more than presuppositions, 'functional nonnegotiables,' or theological traditions determine my conclusions. And if that leaves me with a disparate conglomeration of beliefs on a variety of topics that don't easily fit one well-known and existing label or branch of historical theology, then so be it" (409).
If you are like me and value historical pedigree and overall systematic approaches to theology, then you may follow me in leaning away from Blomberg's clear and well-stated fulfillment view. One text which Blomberg's view hinges on is Colossians 2:16, which is a very difficult text for Sabbatarians of all stripes. It's texts like these that the reader will have to meditate on and study long after they are done reading this volume. Read more ›
Thankfully, if you're ignorant in this area, there is a solution. Chris Donato has edited a new volume devoted to letting the four major views on the Sabbath duke it out. The format is familiar, with the first chapter being devoted to the author defending his view. In the next chapter, each of the remaining three views have an opportunity to weigh in, and then of course, the original author is given a chance to respond to the other three in a few brief pages, wrapping things up. To the editor's credit, enough space is given (400+ pages total) to deal substantially with each view. As a point of reference, other volumes from the same series are less than half the size of this one.
The four perspectives being shared in this book could be separated into two units: those who say that the Sabbath commandments are still binding, and those who say that the Sabbath commandments are no longer binding. The first half of the book covers the two views arguing for a continuing Sabbath. Skip MacCarty, as I mentioned before, begins by defending the Seventh Day Sabbath view. In Part II, Joseph Pipa defending what he calls (to the chagrin of the other contributors) the Christian Sabbath view. After this, we are introduced to the two views who say that Sabbath Commandments are no longer binding. In Part III Charles Arand spends his time laying out Luther's view of the Sabbath. Finally in Part IV, Craig Blomberg lays out the Fulfilled Sabbath view.
Skip MacCarty: Seventh Day Sabbath View
MacCarty emphasizes the permanency of the Sabbath as being rooted in the opening chapters of Genesis and argues that it is a persistent observance instituted at the beginning of creation, rooted in the creative act and resting of God after that creation act. For MacCarty, it is significant that the Sabbath is never explicitly overturned, and that there is no explicit command in the NT for the Church to begin worshipping on Sundays.
A large amount of MacCarty's essay is devoted to establishing distinctions between the New and Old Covenant, since an obvious conclusion to draw from the smoother continuity found in MacCarty's view would be to suggest that MacCarty does not see a difference between the Old and New Covenants. MacCarty adeptly demonstrates that one can hold to the persistence of the Sabbath and still clearly distinguish Old and New.
The differences between MacCarty and Pipa's view are really very minimal, relative to the other contributors. However, the discussion over which day the worship ought to take place on was quite exegetically involved, as is appropriate for two views which differ in so few other respects. They are both arguing for the permanency and the persistence of the Sabbath as it is presented in the Ten Commandments. Their entire struggle is over the question of whether the command is to have a day or the (seventh) day for Sabbath rest. In the end, MacCarty ably defended the Seventh Day Adventist perspective on these matters and demonstrated that his is a view which is not to be dismissed out of hand.
Joseph Pipa: Christian Sabbath View
Joseph Pipa's chapter set forth the view that the Sabbath is a permanent and persistent aspect of the creation. Hermeneutically speaking, the Christian Sabbath view determines what OT laws are still binding by using the threefold Civil/Ceremonial/Moral distinction and by accepting that the moral teachings of the OT are what still persist in the NT era, since the Apostles rescinded the civil/ceremonial aspects of the law in the book of Acts. According to Pipa, the Sabbath is a part of the persistent moral law, as are the other Ten Commandments. (Blomberg implies that this is legalistic/pharisaic on Pipa's part, but I see nothing legalistic about saying that one ought to obey God's revealed will.)
Although the Apostles did move the Sabbath day to Sunday, Pipa argues that since the beginning, the command was always for a day of worship. Thus, when the Apostles began to institute worship on Sundays, Pipa finds no incompatibility with the Sabbath command of the Ten Commandments. As I said, this is the point of contention between Pipa/MacCarty. Pipa holds the Puritan view as expressed in the Westminster Shorter Catechism, and quoted the Westminster to buttress the theological underpinnings of his view, but Blomberg, in his response, was put off by Pipa's repeated use of the Westminster Standards, though he mistakenly saw Pipa as depending on them when, in fact, he merely utilized them to articulate his view on Scripture's teaching.
For my own part, after reading the whole book, I came out favoring Pipa's view, though I'm a bit biased since we're both confessionally bound to Westminster. I did notice that near the end of the book, Pipa took a step a bit too far and basically accused Blomberg's view of leading towards Sabbath Day antinomianism (387). Blomberg responded violently to this, of course, calling his comments "inaccurate, unnecessary, offensive, and inappropriately polemical" (408). Blomberg is right, of course, since he does see Scriptural commands for weekly worship, though he doesn't equate Sabbath commands with commands to worship. This conflict was the only area of this volume where one detected even a hint of animus, however.
Charles Arand: Luther's Radical Reading of the Sabbath
Charles Arand's chapter defending the Lutheran view was, in some ways, the odd one out. While the other contributors chose a more textually oriented and exegetical approach in dealing with their respective views, Arand chose a more historical theological approach. In his chapter, he helpfully discussed the historical situation regarding the Sabbath during Luther's time. He curiously devotes at least half of his essay discussing Luther's view of the entire Ten Commandments and then spends the remainder of the time dealing with the Sabbath Commandment in light of that. In a book devoted to Luther's Sabbath views, such a thing would be welcome, perhaps even necessary; but I got the sense, in this volume, that Arand just ran out of space. In my opinion, there should have been less emphasis on the broader commandments as a whole in Arand's chapter and more emphasis on NT teachings about the Sabbath, since I sensed that to be an area which needed more fleshing out.
The Lutheran view sees the Ten Commandments as ultimately reducing to one ("You shall have no other Gods"), and sees them as being specifically for the Jews in the form they were presented, although for Luther, a day of rest ought to be observed for devotion to the Word. Curiously (and MacCarty points this out in his response), Luther appears to have, in the name of Christian liberty, repealed the Sabbath, but then, in very strong terms, condemned those who did not participate in it. Whatever one might say about the Lutheran view, I didn't really feel like I got it. Arand's approach got in the way of his view, in my opinion.
Craig Blomberg: The Sabbath as Fulfilled In Christ
Craig Blomberg, finally, presents the "fulfilled Sabbath" view, which argues that Christ has "fulfilled" (read: transformed) the Sabbath and therefore reads the commandments through a filter of sorts, using Christ's New Testament teaching as a guide for what aspects of the OT are still valid in the NT. His hermeneutic says that an Old Testament law is still applicable if it is taught again in the New Testament. He is clear that the Sabbath is valid for Christians today, but that it is a spiritualized Sabbath that does not look at all like Sabbatarianism. The following statement fairly summarizes Blomberg's take on things, after running the Sabbath through his NT framework:
"We obey the Sabbath commandment of the Decalogue as we spiritually rest in Christ, letting Him bear our burdens, trusting for salvation and committing our lives to Him in service, and then remaining faithful in lifelong loyalty to Him rather than committing apostasy" (351).
So we see that for Blomberg, the NT application is much more of a spiritualized version of the Sabbath. While Blomberg writes very well and very persuasively, I perceive a great weakness in Blomberg's overall view, and that is a lack of systematic coherence. By eschewing, as he sees it, both Covenant theology and Dispensationalism (though he says he leans more Covenant), he is left with a less systematic approach than the Adventist, Lutheran, and Reformed perspectives. He seems to admit as much in his concluding response to the other three:
"My goal, at least, is always to let scriptural exegesis more than presuppositions, 'functional nonnegotiables,' or theological traditions determine my conclusions. And if that leaves me with a disparate conglomeration of beliefs on a variety of topics that don't easily fit one well-known and existing label or branch of historical theology, then so be it" (409).
If you are like me and value historical pedigree and overall systematic approaches to theology, then you may follow me in leaning away from Blomberg's clear and well-stated fulfillment view. One text which Blomberg's view hinges on is Colossians 2:16, which is a very difficult text for Sabbatarians of all stripes. It's texts like these that the reader will have to meditate on and study long after they are done reading this volume. Read more ›
7 of 7 people found the following review helpful
Format:Paperback
When it comes to discussing the relevance and continuity of the Ten Commandments for the Christian, the dividing line seems to rest on the application of the fifth commandment - the command to remember the Sabbath and keep it holy. If obedience to the Ten Commandments is still in effect for the Christian then we must keep the Sabbath. If it is not in effect for the Christian then we do not have to keep the Sabbath. This of course is tied to the NT teaching on the law which is the seedbed of much of the controversy.
Perspectives on the Sabbath: 4 Views presents four views on Sabbath keeping for the Christian. It covers from the Seventh-Day Adventist view which is the strictest view to the Fulfillment view which is the most lenient.
The first view presented is the Seventh-Day Adventist view by Skip McCarty. There is much that McCarty rightly uses in defense of the Sabbath-Day view. He rightly starts in Genesis 2:2 and utilizes the Ten Commandments as given in Exodus and Deuteronomy. McCarty clearly holds a continuationist view of the Ten Commandments so much so that he believes the Sabbath rest is still to be held on what our calendars still call Saturday. Texts like Isaiah 56:5-6 & 66:22-23 are used to claim that the Saturday Sabbath rest is universal for all time. However, as Pipa points out, McCarty does not follow his application through since he does not believe we need to obey the other ceremonial observances (p. 76). What makes the Seventh-Day view stand out is that it does not recognize the resurrection event as having any bearing on when the day in which the Sabbath is held - changing from Saturday to Sunday. McCarty concludes his defense with this statement:
"For us, Jesus' fulfillment of the Sabbath doesn't make Sabbath observance obsolete; rather, it infuses it with even richer meaning than the most devout OT believer had the privilege of understanding or experiencing (p. 70)."
The second view is that of the Christian Sabbath as defended by Joseph A. Pipa. Like McCarty, Pipa begins in Genesis and uses some of the same texts to ground the nature of the Sabbath command. As a continuationist for the Ten Commandments, Pipa sees a moral grounding, as opposed to ceremonial grounding, for the Sabbath command and therefore believes it is binding on the NT believer. Pipa holds that since the Ten Commandments are not ceremonial law, having their grounding in creation and the law, provide the basis for the rest of the Mosaic law and are repeated in the NT they are still applicable for the NT believer. Pipa believes that the command to the keep the Sabbath is about the seventh day of the week and not necessarily tied to Saturday. Since the Ten Commandments are not ceremonial or judicial they are not fulfilled in the sense of abrogating their use or applicability for the Christian. Christ does fulfill them but does not end them. Pipa rightly contends that the resurrection of Christ is the defining event that the NT church recognized as shifting the Sabbath rest from Saturday to Sunday. Before the resurrection the basis for Saturday Sabbath was creation and the Exodus. Since the resurrection, Sabbath is remembered in celebration of and on the day of the resurrection event - Sunday. When it comes to observing the Sabbath Pipa argues that the believer is to rest short of works of necessity (preparing food or feeding animals) and mercy (tending to medical emergencies, helping a neighbor fix their car so they can get to work the next day or certain types of businesses that cannot shut down on Sunday). Admittedly, this leaves room for much "work" to be done in Sunday. I personally find this view to be the most convincing.
The third view is the Lutheran view as presented by Charles Arand and the fourth is the Fulfillment view as defended by Craig Blomberg. Though Blomberg believes there is enough difference between the two to separate them, readers will have a hard time seeing the net difference. The most notable difference is the evidence and method of defense each uses to support their view. Arand depends heavily on Luther's works while Blomberg rests more on Scripture and history. In the end they both come to the same conclusion that the NT believer is not bound to the Ten Commandments the same way the OT Jew was. Therefore, we are not bound to the Sabbath command with the same guidelines. Yes we are to observe the Sabbath but we are free in Christ to do with our time as we see fit once we have worshiped with God's people in our local church.
There is much to commend this perspectives book for. Overall it is clear. The challenging remarks are respectful. It was good to see that each contributor had the opportunity to respond to the criticisms of the others. Each contributor had a deep respect for the authority of Scripture and sought to show how their view supported that belief the best. Three of the four chapters presenting the respective view were a bit long and I think some could have been cut out and still been satisfying to the reader and the writer.
Perspectives on the Sabbath: 4 Views is a great place to start in mapping out the various views of the Sabbath command.
Perspectives on the Sabbath: 4 Views presents four views on Sabbath keeping for the Christian. It covers from the Seventh-Day Adventist view which is the strictest view to the Fulfillment view which is the most lenient.
The first view presented is the Seventh-Day Adventist view by Skip McCarty. There is much that McCarty rightly uses in defense of the Sabbath-Day view. He rightly starts in Genesis 2:2 and utilizes the Ten Commandments as given in Exodus and Deuteronomy. McCarty clearly holds a continuationist view of the Ten Commandments so much so that he believes the Sabbath rest is still to be held on what our calendars still call Saturday. Texts like Isaiah 56:5-6 & 66:22-23 are used to claim that the Saturday Sabbath rest is universal for all time. However, as Pipa points out, McCarty does not follow his application through since he does not believe we need to obey the other ceremonial observances (p. 76). What makes the Seventh-Day view stand out is that it does not recognize the resurrection event as having any bearing on when the day in which the Sabbath is held - changing from Saturday to Sunday. McCarty concludes his defense with this statement:
"For us, Jesus' fulfillment of the Sabbath doesn't make Sabbath observance obsolete; rather, it infuses it with even richer meaning than the most devout OT believer had the privilege of understanding or experiencing (p. 70)."
The second view is that of the Christian Sabbath as defended by Joseph A. Pipa. Like McCarty, Pipa begins in Genesis and uses some of the same texts to ground the nature of the Sabbath command. As a continuationist for the Ten Commandments, Pipa sees a moral grounding, as opposed to ceremonial grounding, for the Sabbath command and therefore believes it is binding on the NT believer. Pipa holds that since the Ten Commandments are not ceremonial law, having their grounding in creation and the law, provide the basis for the rest of the Mosaic law and are repeated in the NT they are still applicable for the NT believer. Pipa believes that the command to the keep the Sabbath is about the seventh day of the week and not necessarily tied to Saturday. Since the Ten Commandments are not ceremonial or judicial they are not fulfilled in the sense of abrogating their use or applicability for the Christian. Christ does fulfill them but does not end them. Pipa rightly contends that the resurrection of Christ is the defining event that the NT church recognized as shifting the Sabbath rest from Saturday to Sunday. Before the resurrection the basis for Saturday Sabbath was creation and the Exodus. Since the resurrection, Sabbath is remembered in celebration of and on the day of the resurrection event - Sunday. When it comes to observing the Sabbath Pipa argues that the believer is to rest short of works of necessity (preparing food or feeding animals) and mercy (tending to medical emergencies, helping a neighbor fix their car so they can get to work the next day or certain types of businesses that cannot shut down on Sunday). Admittedly, this leaves room for much "work" to be done in Sunday. I personally find this view to be the most convincing.
The third view is the Lutheran view as presented by Charles Arand and the fourth is the Fulfillment view as defended by Craig Blomberg. Though Blomberg believes there is enough difference between the two to separate them, readers will have a hard time seeing the net difference. The most notable difference is the evidence and method of defense each uses to support their view. Arand depends heavily on Luther's works while Blomberg rests more on Scripture and history. In the end they both come to the same conclusion that the NT believer is not bound to the Ten Commandments the same way the OT Jew was. Therefore, we are not bound to the Sabbath command with the same guidelines. Yes we are to observe the Sabbath but we are free in Christ to do with our time as we see fit once we have worshiped with God's people in our local church.
There is much to commend this perspectives book for. Overall it is clear. The challenging remarks are respectful. It was good to see that each contributor had the opportunity to respond to the criticisms of the others. Each contributor had a deep respect for the authority of Scripture and sought to show how their view supported that belief the best. Three of the four chapters presenting the respective view were a bit long and I think some could have been cut out and still been satisfying to the reader and the writer.
Perspectives on the Sabbath: 4 Views is a great place to start in mapping out the various views of the Sabbath command.
By Craig S.
Format:Paperback|Amazon Verified Purchase
This is a good book! Not only is the format good- essay, reaction, final comments- but the writers chosen do a fine job presenting their perspectives. I have read many books on the subject of Sabbath, Sunday observance and Lord's Day but none as balanced as this one. Each of the writers does a good job presenting their case and reacting to the others'. Each of the authors has very weak points in their arguments which are sometimes pointed out by the others. I would recommend this book for anyone wanting to explore what they think about Sabbath, Sunday or Lord's Day observance.
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