Jehoshua is on the throne of David in New Jerusalem and He is the King of a New Israel
Because Anabaptism is not a denomination and is more of a movement there is a wide variety of beliefs or at least there once was among the various Anabaptist sects. For example, as Seventh Day Anabaptists we keep the 4th commandment of the Decalogue which is the heritage of the Sabbatarian Anabaptists led by Andreas Fisher and Oswald Glaidt. The number of Sabbath keeping Anabaptists were small in comparison to the overall movement and eventually died out. There were also a great number of Anabaptists who believed in the sleep of the dead i.e. soul sleep and Protestant John Calvin even wrote a tract against the soul sleep believing Anabaptists. King James even had two Anabaptists burned at the stake for their belief in soul sleep.
Finally, there were also Anabaptists that abandoned the trinity doctrine. Some were arian, semi arian and even tri theists. However, a greater number of them became “Biblical Unitarian’s”. All three of the above beliefs were the result of the Anabaptist restorationist mindset. While the Protestants were content with bringing back the Church to the times of Augustin i.e the 5th century which meant they still kept many of the “Orthodox” doctrines and practices, even one’s that were clearly opposed by scripture. Most Anabaptists sought to bring the Church back to the time before Constantine which was 325 AD. The result of this was that Anabaptists were able to unload much of the baggage that came with Post-Constantinian Christianity. However, they were still left with some doctrines and practices that were foreign to the 1st century Church. The Sabbatarian Anabaptists wanted to restore the Church beyond then early 4th century and all the way back to the 1st century apostolic faith. This meant a return to Sabbath keeping and abandoning the trinity doctrine. While it is not totally clear if Andreas Fisher and the Sabbatarian Anabaptists were anti-Trinitarian they were accused of it by their opponents. They placed emphasis on the Messiahship and Sonship of Jehoshua which is usually an indication of anti-Trinitarianism and pro Unitarianism. As Seventh Day Anabaptists we hold to the three above noted doctrines of Sabbath keeping, soul sleep and Unitarianism. The restoration of these biblical truths is a hallmark of what the Anabaptist spirit is about which is disregarding the traditions and creeds of man and going back to the simplicity of biblical truth. Unfortunately, most of Anabaptism has conformed to and blended in with the rest of the Protestant/Evangelical Church and stopped restoring. In this paper I will detail the general beliefs of Seventh Day Anabaptists. As Anabaptists we hold to the: The Schleitheim Confession Adopted by a Swiss Brethren Conference, February 24, 1527 Brotherly Union of a Number of Children of God concerning Seven Articles The articles which we discussed and on which we were of one mind are these:
II. We are agreed as follows on the ban: The ban shall be employed with all those who have given themselves to the Lord, to walk in His commandments, and with all those who are baptized into the one body of Christ and who are called brethren or sisters, and yet who slip sometimes and fall into error and sin, being inadvertently overtaken. The same shall be admonished twice in secret and the third time openly disciplined or banned according to the command of Christ. Matt. 18. But this shall be done according to the regulation of the Spirit (Matt. 5) before the breaking of bread, so that we may break and eat one bread, with one mind and in one love, and may drink of one cup. III. In the breaking of bread we are of one mind and are agreed (as follows): All those who wish to break one bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ which is the church of God and whose Head is Christ. For as Paul points out, we cannot at the same time drink the cup of the Lord and the cup of the devil. That is, all those who have fellowship with the dead works of darkness have no part in the light. Therefore all who follow the devil and the world have no part with those who are called unto God out of the world. All who lie in evil have no part in the good. Therefore it is and must be (thus): Whoever has not been called by one God to one faith, to one baptism, to one Spirit, to one body, with all the children of God's church, cannot be made (into) one bread with them, as indeed must be done if one is truly to break bread according to the command of Christ. IV. We are agreed (as follows) on separation: A separation shall be made from the evil and from the wickedness which the devil planted in the world; in this manner, simply that we shall not have fellowship with them (the wicked) and not run with them in the multitude of their abominations. This is the way it is: Since all who do not walk in the obedience of faith, and have not united themselves with God so that they wish to do His will, are a great abomination before God, it is not possible for anything to grow or issue from them except abominable things. For truly all creatures are in but two classes, good and bad, believing and unbelieving, darkness and light, the world and those who (have come) out of the world, God's temple and idols, Christ and Belial; and none can have part with the other. To us then the command of the Lord is clear when He calls upon us to be separate from the evil and thus He will be our God and we shall be His sons and daughters. He further admonishes us to withdraw from Babylon and earthly Egypt that we may not be partakers of the pain and suffering which the Lord will bring upon them. From this we should learn that everything which is not united with our God and Christ cannot be other than an abomination which we should shun and flee from. By this is meant all Catholic and Protestant works and church services, meetings and church attendance, drinking houses, civic affairs, the oaths sworn in unbelief and other things of that kind, which are highly regarded by the world and yet are carried on in flat contradiction to the command of God, in accordance with all the unrighteousness which is in the world. From all these things we shall be separated and have no part with them for they are nothing but an abomination, and they are the cause of our being hated before our Christ Jesus, Who has set us free from the slavery of the flesh and fitted us for the service of God through the Spirit Whom He has given us. Therefore there will also unquestionably fall from us the unchristian, devilish weapons of force - such as sword, armor and the like, and all their use (either) for friends or against one's enemies - by virtue of the Word of Christ. Resist not (him that is) evil. V. We are agreed as follows on pastors in the church of God: The pastor in the church of God shall, as Paul has prescribed, be one who out-and-out has a good report of those who are outside the faith. This office shall be to read, to admonish and teach, to warn, to discipline, to ban in the church, to lead out in prayer for the advancement of all the brethren and sisters, to lift up the bread when it is to be broken, and in all things to see to the care of the body of Christ, in order that it may be built up and developed, and the mouth of the slanderer be stopped. This one moreover shall be supported of the church which has chosen him, wherein he may be in need, so that he who serves the Gospel may live of the Gospel as the Lord has ordained. But if a pastor should do something requiring discipline, he shall not be dealt with except (on the testimony of) two or three witnesses. And when they sin they shall be disciplined before all in order that the others may fear. But should it happen that through the cross this pastor should be banished or led to the Lord (through martyrdom) another shall be ordained in his place in the same hour so that God's little flock and people may not be destroyed. VI. We are agreed as follows concerning the sword: The sword is ordained of God outside the perfection of Christ. It punishes and puts to death the wicked, and guards and protects the good. In the Law the sword was ordained for the punishment of the wicked and for their death, and the same (sword) is (now) ordained to be used by the worldly magistrates. In the perfection of Christ, however, only the ban is used for a warning and for the excommunication of the one who has sinned, without putting the flesh to death - simply the warning and the command to sin no more. Now it will be asked by many who do not recognize (this as) the will of Christ for us, whether a Christian may or should employ the sword against the wicked for the defense and protection of the good, or for the sake of love. Our reply is unanimously as follows: Christ teaches and commands us to learn of Him, for He is meek and lowly in heart and so shall we find rest to our souls. Also Christ says to the heathenish woman who was taken in adultery, not that one should stone her according to the Law of His Father (and yet He says, As the Father has commanded me, thus I do), but in mercy and forgiveness and warning, to sin no more. Such (an attitude) we also ought to take completely according to the rule of the ban. Secondly, it will be asked concerning the sword, whether a Christian shall pass sentence in worldly disputes and strife such as unbelievers have with one another. This is our united answer. Christ did not wish to decide or pass judgment between brother and brother in the case of the inheritance, but refused to do so. Therefore we should do likewise. Thirdly, it will be asked concerning the sword, Shall one be a magistrate if one should be chosen as such? The answer is as follows: They wished to make Christ king, but He fled and did not view it as the arrangement of His Father. Thus shall we do as He did, and follow Him, and so shall we not walk in darkness. For He Himself says, He who wishes to come after Me, let him deny himself and take up his cross and follow Me. Also, He Himself forbids the (employment of) the force of the sword saying, The worldly princes lord it over them, etc., but not so shall it be with you. Further, Paul says, Whom God did foreknow He also did predestinate to be conformed to the image of His Son, etc. Also Peter says, Christ has suffered (not ruled) and left us an example, that ye should follow His steps. Finally it will be observed that it is not appropriate for a Christian to serve as a magistrate because of these points: The government magistracy is according to the flesh, but the Christian's is according to the Spirit; their houses and dwelling remain in this world, but the Christian's are in heaven; their citizenship is in this world, but the Christian's citizenship is in heaven; the weapons of their conflict and war are carnal and against the flesh only, but the Christian's weapons are spiritual, against the fortification of the devil. The worldlings are armed with steel and iron, but the Christians are armed with the armor of God, with truth, righteousness, peace, faith, salvation and the Word of God. In brief, as in the mind of God toward us, so shall the mind of the members of the body of Christ be through Him in all things, that there may be no schism in the body through which it would be destroyed. For every kingdom divided against itself will be destroyed. Now since Christ is as it is written of Him, His members must also be the same, that His body may remain complete and united to its own advancement and upbuilding. VII. We are agreed as follows concerning the oath: The oath is a confirmation among those who are quarreling or making promises. In the Law it is commanded to be performed in God's Name, but only in truth, not falsely. Christ, who teaches the perfection of the Law, prohibits all swearing to His (followers), whether true or false - neither by heaven, nor by the earth, nor by Jerusalem, nor by our head - and that for the reason He shortly thereafter gives, For you are not able to make one hair white or black. So you see it is for this reason that all swearing is forbidden: we cannot fulfill that which we promise when we swear, for we cannot change (even) the very least thing on us. Now there are some who do not give credence to the simple command of God, but object with this question: Well now, did not God swear to Abraham by Himself (since He was God) when He promised him that He would be with him and that He would be his God if he would keep His commandments, - why then should I not also swear when I promise to someone? Answer: Hear what the Scripture says: God, since He wished more abundantly to show unto the heirs the immutability of His counsel, inserted an oath, that by two immutable things (in which it is impossible for God to lie) we might have a strong consolation. Observe the meaning of this Scripture: What God forbids you to do, He has power to do, for everything is possible for Him. God swore an oath to Abraham, says the Scripture, so that He might show that His counsel is immutable. That is, no one can withstand nor thwart His will; therefore He can keep His oath. But we can do nothing, as is said above by Christ, to keep or perform (our oaths): therefore we shall not swear at all (nichts schweren). Then others further say as follows: It is not forbidden of God to swear in the New Testament, when it is actually commanded in the Old, but it is forbidden only to swear by heaven, earth, Jerusalem and our head. Answer: Hear the Scripture, He who swears by heaven swears by God's throne and by Him who sitteth thereon. Observe: it is forbidden to swear by heaven, which is only the throne of God: how much more is it forbidden (to swear) by God Himself! Ye fools and blind, which is greater, the throne or Him that sitteth thereon? Further some say, Because evil is now (in the world, and) because man needs God for (the establishment of) the truth, so did the apostles Peter and Paul also swear. Answer: Peter and Paul only testify of that which God promised to Abraham with the oath. They themselves promise nothing, as the example indicates clearly. Testifying and swearing are two different things. For when a person swears he is in the first place promising future things, as Christ was promised to Abraham. Whom we a long time afterwards received. But when a person bears testimony he is testifying about the present, whether it is good or evil, as Simeon spoke to Mary about Christ and testified, Behold this (child) is set for the fall and rising of many in Israel, and for a sign which shall be spoken against. Christ also taught us along the same line when He said, Let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil. He says, Your speech or word shall be yea and nay. (However) when one does not wish to understand, he remains closed to the meaning. Christ is simply Yea and Nay, and all those who seek Him simply will understand His Word. Amen. The Seven Articles of Schleitheim Canton Schaffhausen, Switzerland, February 24, 1527 In order to be an Anabaptist one must hold to the above confession. An Anabaptist can indeed be a Trinitarian, a believer in the immortal soul or even go to Church on Sunday yet he/she must acknowledge the above confession as the way of the Anabaptist to truly be considered one. This then leaves freedom of thought regarding other doctrines hence the wide variety of beliefs in historical Anabaptism. It’s this freedom that is the spirit of Anabaptism. Unlike Orthodoxy, Anabaptism isn’t systematic theology but rather a way of life focused on following Jehoshua and His teachings. With that said, I will now go over some of the general beliefs of Seventh Day Anabaptists. 1) Predestination - Most Anabaptists today and even historically believed in free will. Balthasar Hubmaier a 16th century Anabaptist leader taught predestination. The original Anabaptists i.e. the Swiss Brethren may have believed in Predestination having been discipled by Ulrich Zwingly. However, we don’t believe in the Calvinistic version of Predestination as that entails the eternal torment doctrine, making it an objectionable version of the doctrine. Of course there will be aspects of Calvin’s version that we agree with. Nonetheless, Predestination is clearly taught in the bible. It’s actually a liberating doctrine for the believer. Nowhere in the bible does it teach we have a free will, free choice yes but all our choices are based on our will either being submitted to God or enslaved to sin. 2) Eternality of the 10 commandments – This is the law that Jehovah wrote with His own fingers on stone. While most of Christendom says the 10 commandments are done away with the bible teaches otherwise. The book of Revelation itself refers to these commandments a number of times and specifically the ark of the covenant in Revelation 11:16-19. The bible also teaches us that the tabernacle built by Moses was only a copy of the one in heaven hence there is a real ark in heaven with the original 10 commandments. One of Jehoshua’s last warnings in Revelation 22;14 makes keeping the commandments of God a requirement for entering the gates of New Jerusalem which is the paradise of God. With this understanding we keep all of them which lead to the next few items: 3) One God who is the Father alone – The bible is clear that there is only One God and most of Christendom will attest to this in their creeds however they believe that God is a trinity of persons in one being who are co eternal and co equal and consubstantial. However, the teachings of scripture outright contradict this most notably by Jehoshua Himself who called the Father the only (alone) true God and that eternal life was based on knowing this (john 17:3). Jehoshua also said that the greatest commandment was to know that God is One and quoted Deuteronomy 6:4 as His creed in Mark 12:28-34. The greek word for “one” is singular in Mark 12:28-34. Jehoshua said that we are to love this One God who He referred to as the Father with all our heart, mind, strengh and soul. 4) Sonship of Messiah – Point 3 naturally leads us to the question of, who is Jehoshua? Most modern Christian’s believe He is God Almighty Himself. The bible contradicts this as noted in belief number 3. The bible actually has a very clear and plain teaching regarding the identity of Jehoshua. Over and over again He is referred to as the Son of God and Messiah of God. When Jehoshua asked Peter for his (Peter’s) statement of faith, the apostle responded with the very simple and straight forward answer of: “Thou art the Messiah, the Son of the living God” (Matthew 16:13-20). Far from correcting Peter, Jehoshua blessed His confession as being revealed to him by the heavenly Father and being the “rock” i.e Jehoshua’s Sonship and Messiahship on which the Church would be built upon. All throughout the new testament Jehoshua is referred to as the Son of God. In the old testament, He is prophesied as the coming Messiah and anointed King of Israel which would be God’s Son. Luke 1:29-35 clearly reveals in which way He is God’s Son which is due to God supernaturally begetting Him in the womb of Mary. 5) Preexistence of Messiah, prophetic not literal – While many verses are used to try and prove Messiah’s preexistence the bible actually teaches that Jehoshua’s conception and birth was His genesis (beginning) (Matthew 1:1). Hebrews 1:1-3 says that God only spoke thru His Son in these last days (first advent and beyond). 1 Peter 1:18-20 says that Jehoshua having been predestined was revealed in these last times (first advent and beyond) echoing the sentiments in Hebrews 1:1-3. 6) The Holy Spirit – We believe that the Holy Spirit is the actual Spirit of God the Father that is now, in the new covenant age, sent through His only begot. ten Son Jehoshua Messiah. The Holy Spirit is referred to interchangeably as the Spirit of God and the Spirit of Messiah and the Spirit (Romans 8:8-11). Jehoshua said that the Holy Spirit proceeds out of the Father and in Luke’s gospel it equates the Holy Spirit with the power of the Most High (Luke 1:35). Matthew 10:20 refers to the Holy Spirit as the Spirit of the Father. Joel 2 refers to the Holy Spirit as the Spirit of Jehovah (The Father). Isaiah 11 says that the Spirit of Jehovah (The Father) would rest upon the coming Messiah. Isaiah 11 details the attributes of the Holy Spirit. The Holy Spirit is the very Spirit of God the Father which is His mind, breath (life), power, personality and presence (as detailed in Isaiah 11). Jehoshua breathed out the Holy Spirit on his disciples (John 20:22). The Holy Spirit being a distinct separate person is unbiblical. It is better understood as the Spirit of God denoting possession meaning that it is the Father’s very own Spirit (mind, breath and power). Just like we have a spirit yet it is not another person, the same goes for God, he has A Spirit which proceeds out of Himself yet it is not another person. Since the resurrection God’s Spirit is sent to the Church through the risen Messiah and this is why we now call the Holy Spirit the Spirit of Messiah and the Spirit of the Son (Galatians 4:6). 7) The Law of Moses – Where do Seventh Day Anabaptists stand in regards to the law of Moses. I will quote from the “Westminster Confession of Faith” (1647). Even though this is a Protestant confession, I believe they capture perfectly how new covenant Israel is to supposed to view and apply the law of Moses. “Chapter XIX: Of the Law of God” 1. God gave to Adam a covenant of works, by which He bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it: and endued him with power and ability to keep it. 2. This law, after his fall, continued to be a perfect rule of righteousness, and, as such, was delivered by God upon Mount Sinai, in ten commandments, and written in two tablets: the four first commandments containing our duty towards God; and the other six our duty to man. 3. Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a church age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated, under the New Testament. 4. To them also, as a body politic, He gave sundry judicial laws, which expired together with the State of that people; not obliging any other now, further than the general equity thereof may require. 5. The moral law doth bind all, as well justified persons as others, to the obedience thereof; and that, not only in regard to the matter contained in it, but also in respect of the authority of God the creator, who gave it: neither doth Christ, in the gospel, any way dissolve, but much strengthen this obligation. 6. Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs, and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come, to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of His obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin: and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God’s approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law, as a covenant of works. So as, a man’s doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law; and not under grace. 7. Neither are the forementioned uses of the law contrary to the grace of the Gospel, but do sweetly comply with it; the Spirit of Christ subduing and enabling the will of man to do that, freely and cheerfully, which the will of God, revealed in the law, requireth to be done. 8) The Law of Jehoshua – As Seventh Day Anabaptists, we believe that we are no longer under the law of Moses but rather that we are under the law of Jehoshua. The law of Jehoshua is summed up in the sermon on the mount (Matthew ch.’s 5-7). Unlike many Christian’s, Anabaptists believe that the sermon on the mount is Jehoshua’s instructions for all believers to live by. Those who refuse to acknowledge that the teachings in the sermon on the mount is for all Christian’s are those who abide not in the doctrine of Messiah which means they have not God (2 John 9-11). Jehoshua said that if you love me keep my commandments (John 14:15). The sermon on the mount is the core and essence of Anabaptism and for Seventh Day Anabaptists the sermon on the mount best represents our beliefs and practices. 9) Feast days, tithing and dietary laws – There is a big resurgence in the Christian/Messianic/Hebrew Roots world of the aforementioned practices. It is easy to get caught up in the fervor of these movements that are bringing back the feast days and adhering to the dietary laws of Leviticus. However, are these things required of a believer in Messiah in the new covenant? Let’s address the dietary laws of Leviticus 11 first. There are a few passages in scripture that are debated in regards to the purifying of all foods as indicated in Mark 7:19, Acts 10:15, 1 Timothy 4:3-5, Romans 14:14. There seems to be a strong indication in these verses that the dietary laws as laid out in Leviticus do not transfer from the old covenant to the new covenant. One has to remember that the Levitical priesthood was abolished and that we are now under the Melchizedek priesthood. Combine this understanding with the above verses that seem to support the notion of all foods in the new covenant being made clean and our conclusion is that the dietary laws as laid out in Leviticus 11 were for the old covenant administration under the Levitical worship system. Being that we are now under the law of Messiah, we look to his and his disciples’ counsels in regards to these matters and it appears that Jehoshua, Peter and Paul both support the idea that all foods are made clean under the new covenant Melchizedek worship syste So what about tithing? Many denominations teach that the tithe is still for the new covenant believer, however the law of the tithe was part of the Levitical priesthood system of worship. Remember, we are no longer under that administration (old covenant) of worship which is connected to the Levitical system as it has been abolished. The tithe is nowhere commanded in the new covenant however the principle of the tithe is very much a part of the new covenant system. The giving of one’s first fruits should be a principle that new covenant believers all follow. This type of giving should be done cheerfully and it is not just about money but also time and effort. As followers of the Messiah we should give the first fruits of our time, energy and money to the spreading of the Kingdom. In fact, this will often exceed ten percent. We are now under the Melchizedek priesthood and even though Abraham gave a tenth of his spoils to Melchizedek showing the superiority of His (Melchizedek’s priesthood) over Levi’s we would caution against using this as a proof text for the continuing of the tithe law under the new covenant. With that being said, since Jehoshua’s priesthood is so much more superior to Levi’s, it stands to reason that because of our love for the Son of God we will far exceed giving 10 percent of our time, money and energy in advancing Jehovah’s Kingdom. 2 Corinthians 9:7 and 1 Corinthians 16:2 capture the way a new covenant believer should view giving. Seventh Day Anabaptists acknowledge that tithing is a good principle and if one chooses to follow the ten percent model of giving they are free to do so and will be blessed. However, we don’t see tithing as a hard and fast rule in the new covenant administration and we are careful to grab something from the Levitical system of worship and interpose it to the new covenant system without it being clearly stated in scripture. As Seventh Day Anabaptists, we feel that the ten commandments are rock solid and are God’s eternal law as they are His moral law. When it comes to the Mosaic system of worship, we believe that the ceremonial and ritualistic aspects were fulfilled when the Messiah shed His blood at the cross. Being that the tithe is inherently connected to a system of worship and priesthood that is abolished we don’t adhere to it’s continuing in the new covenant. Also, being that this is one of those things that is outside the Decalogue we must understand it’s ordinance in context i.e time and place. Once we make hard and fast rules from the law of Moses outside the ten commandments then we will be on a slippery slope as there are 603 commandments, statutes and ordinances outside the 10 commandments. Deciding which ones are still valid and which ones are done away could cause a believer to fall into confusion. How about feast days? The feast days have had a huge resurgence in the last several years as many Christian’s have grown tired of the pagan holidays such as xmas and easter. In the new testament we do not see an emphasis placed on the feast days, however we do see Paul the apostle keeping the feast of unleavened bread and the apostles met with each other on the feast of Pentecost. In 1 Corinthians 5:7 Paul said to the Corinthians “let us keep the feast”. Many have speculated whether this was an instruction to keep the entire 8 day feast or to simply observe the Passover meal in memory of the Messiah’s death. In Colossians 2:14-16, Paul tells the Colossians not to let others judge them in regards to the feast days, new moons and Sabbath days. Various denominations interpret this verse in their own way. Mainstream Christendom says that Paul is doing away with any need to observe these days, however this is a faulty interpretation as Paul himself kept the feast of unleavened bread. Also, Isaiah 66:22-23 and Zechariah show that in the new heaven and new earth that the new moons, Seventh day Sabbath and feast of tabernacles will still be kept as worship days. Seventh Day Adventists and reformed denominations teach that Paul is stating that the feast days are abolished along with the new moons but not the seventh day Sabbath. They say that the reference to “Sabbath days” at the end of verse 16 refers to the Sabbaths within the feast days but again that is a faulty interpretation as those days are already covered within the reference to “holyday” so that would then make the reference to Sabbaths at the end of verse 16 applicable to the seventh day of the week. To apply the word phrase “Sabbath days” to the feast day Sabbaths would be redundant and not only that but the Greek word for “Sabbath’ in verse 16 of Colossians 2 is the same word used elsewhere when the seventh day Sabbath is referred to. If this is the case, then what is Paul trying to get across the Colossians believers? It’s actually very simple, he is telling them not to let outsiders judge them in how they observe these days. He is speaking against the letter of the law Judiazers who were still trying to keep these days according to the letter of the law and not the Spirit of the law. Paul makes it clear that these days are shadows of a greater reality which is Jehoshua the Son of God and that these days are good but the point of keeping them is Messiah. Seventh Day Anabaptists make it clear that the feasts are not required to have salvation as that is a free gift from God. Also, if a believer chooses to observe them then they have liberty and freedom in Messiah to do so as the Spirit leads them personally and not according to the letter of the law. The feasts provide a great opportunity for Congregations to have corporate fellowship in an intimate setting, learning the gospel in the feasts. Also, the feasts do not have the taint of paganism that the mainstream Christian holidays have so keeping the feasts fall into the phrase “worshipping God in spirit and in truth”. The feasts can provide a great replacement for believers who have abandoned xmas and easter but yet feel alone during those times as they feel left out. The feats are also much richer in biblical meaning than the aforementioned holidays of Christendom. 10) State of the dead – Seventh Day Anabaptists do not believe in the immortal soul Doctrine. The natural outgrowth of the immortal soul doctrine is eternal torment in hell (as an actual spiritual underworld). Also, the immortal soul doctrine leads to the belief that when a Christian dies they go directly to heaven as a disembodied soul. Most of mainstream Christendom holds to the immortal soul doctrine although more and more Christian’s are waking up to the truth of what scripture really says in regards to the state of the dead. In John chapter 6, Jehoshua says that those in Him (Jehoshua) who die would be raised by Him at the last day. Jehoshua repeats this 5 times in John chapter 6. Jehoshua did not mention once in this chapter that those in Him would immediately go to heaven upon death. Many of the early Anabaptists rejected the immortal soul doctrine, John Calvin even wrote a tract against the Anabaptists because of their soul sleep belief. King James in the early 1600’s even put two Anabaptists to death because of their belief in soul sleep. Even today many Anabaptists hold to the soul sleep doctrine or some variation of it. It is clear from scripture that believers in Messiah have the bodily resurrection hope as opposed to the dying and going to heaven as a disembodied soul upon death hope. In fact, the immortal soul doctrine is a false perversion of the true Christian hope which is that we follow Jehoshua in the resurrection as He is the firstborn from the dead and we are the many brethren that will follow Him in the regeneration. 1st Corinthians 15 is a chapter of scripture that makes it crystal clear that the hope of a believers is the resurrection of their bodies at Messiah’s coming. Until that day, the believers in Messiah are considered as fallen asleep not as disembodied souls up in heaven. In Thessalonians 4:13-18, the apostle Paul comforts the brethren in regards to their dead loved ones in the faith with the resurrection hope. If their dead loved ones in the faith were in heaven as disembodied souls, then surely Paul would have comforted them with that knowledge however he didn’t. This is because they ae not in heaven but rather fallen asleep as Paul mentions in 1 Thessalonians 4:13-15. Let me address the other aspect of the immortal soul doctrine which is the teaching of eternal torment. It stands to reason that if immortality of the soul is conditional, meaning it is given strictly to those in Messiah at the last day, then the unbelievers will not exist forever. So what happens to them? According to the bible they will suffer hell fire, but it will not be in some spiritual underworld ran by the devil and his angels but rather it will be an event subsequent to the second advent of our Lord Jehoshua Messiah. So basically, hell is not a place but rather an event. This event will take place in a specific location which could be where the Valley of Hinnom was/is which is outside Jerusalem. Actually, the more proper word for hell fire judgment is the Lake of Fire which comes from the Greek word “Ghenna”. This is the Greek word that Jehoshua used when speaking of hell fire judgment. The bible translators have done a disservice in their translation of what is called “Hades” by rendering it in English as “hell” rather than grave. Hades is the new testament counterpart to the old testament “sheol” which is the common grave of mankind. So Hades is not spiritual underworld where people are tormented endlessly but it is simply the common grave of mankind. When Jehoshua uses the word hades it is never in reference to hell fire judgment But rather the grave. This mistranslation has led people to think that when unbelievers die they go to a place called hell, which in their mind is a spiritual underworld where disembodied souls are tormented. If Hades was translated as grave instead of hell then it would be much more clear that when unbelievers die they are fallen asleep in the grave awaiting the day of judgment rather than being conscious in a disembodied state of being. Peter says that the destruction of the wicked who live ungodly would be similar to the fate suffered by those in Sodom and Gomorrah (2 Peter 2:4-8). Jude echoes Peter’s statement in Jude 6-7. Jude states that Sodom and Gomorrah suffered the punishment of eternal fire and that they are set forth as an example. Peter says that they are set forth as an example of them which should live ungodly. Note that Sodom and Gomorrah are no longer burning and that they are completely destroyed. This means we have to understand the phrase “the punishment of eternal fire” as meaning that the consequences of the fire poured upon Sodom and Gomorrah are eternal which means they are destroyed and never to be brought back to existence. This is the example of what happens to the wicked on judgment day, they will suffer the vengeance of eternal fire and be destroyed not burn forever as an immortal soul. In John 3:16 it says that those who believe in the Son of God will not perish but have everlasting life. This infers that whosoever doesn’t believe in the only begotten Son will perish. The word “perish” comes from the Greek word “apollumi” (Strongs 622) and means “to destroy fully, to perish or lose, destroy, die, lose, mar, perish”. The truth about the state of the dead helps restore God’s true character in that he is just and does punish the unbelievers on the day of judgment however He doesn’t take pleasure in their destruction and will ultimately destroy them rather than have them endlessly tortured. These are the principles of the kingdom that Seventh Day Anabaptists hold to.
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