What Day is the Sabbath? Do we still need to keep it?

Theology
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No need for a “godless AI” @Chihuahua

To the early Christians, Sunday was not only the first day of the week but was also symbolically the Eighth Day — the Day of Christ’s Resurrection after the “old sabbath”, when a “new creation” was made to replace the original seven day creation as described in Genesis. The concept of a new “Eighth Day” appears in the writings of many early Christian writers, such as:

Epistle of Barnabas (c. AD 80-120 )
‘Finally He saith to them; “Your new moons and your Sabbaths I cannot stand.” Ye see what is His meaning; it is not your present Sabbaths that are acceptable [unto Me], but the Sabbath which I have made, in the which, when I have set all things at rest, I will make the beginning of the eighth day which is the beginning of another world. Wherefore also we keep the eighth day for rejoicing, in the which also Jesus rose from the dead, and having been manifested ascended into the heavens.’ (Barnabas 15:8-9)

Justin Martyr (c. AD 160)
“Now, sirs,” I said, “it is possible for us to show how the eighth day possessed a certain mysterious import, which the seventh day did not possess, and which was promulgated [intimated] by God through these rites.” … “The command of circumcision, again, bidding the Jews always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and remain the first.” … “You know, then, sirs, ” I said, “that God has said in Isaiah to Jerusalem: ‘I saved thee in the deluge of Noah.’ By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons, and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household.” (Dialogue with Trypho 24;41;138)

Clement of Alexandria (c. 190)
‘And the Lord’s day Plato prophetically speaks of in the tenth book of the Republic in these words: “And when seven days have passed to each of them in the meadow, on the eighth they are to set out and arrive in four days.” By the meadow is to be understood the fixed sphere, as being a mild and genial spot, and the locality of the pious; and by the seven days each motion of the seven planets, and the whole practical art which speeds to the end of rest. But after the wandering orbs the journey leads to heaven, that is, to the eighth motion and day. (The Stromata, Book 5, 14; Book 4, 25: Book 6, 6)

Tertullian (c. AD 200)
‘To the heavens each festive day occurs but once annually: you have a festive day every eighth day. (On Idolatry 9)

So while the “eighth-day” language is historically real, it should be understood in its symbolic and theological context rather than assumed as a universal early-church doctrine or a redefinition of the Sabbath from Scripture alone.

Read the article.

J.

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God has instructed above everything else the Sabbath is to be observed. Yet here in our time most believers claiming that Paul has instructed us that the Sabbath is obsolete or an observance that isn’t for Christians. Now We somehow have been Given latitude to change it to whatever is most convenient for us. Where does this idea come from? It is that the Old Testament is old and the New Testament is new, so the new replaces the old. Never mind that the sermon on the mount, Jesus said, the exact opposite, that not one jot or title, not the smallest detail would pass from the Torah, until heaven and earth pass away, and nothing could be a more central teaching to the Torah (Old Testament) Then the Sabbath.

And no, we cannot get out of the Sabbath issue just because God says the Sabbath is a perpetual covenant between Israel and him, because the New Testament makes it abundantly clear that when we accept our Messiah Yeshua,(Jesus), we become part of a group called true Israel, we become spiritual seeds of Abraham, we are joined to Israel’s covenants and all their blessings and obligations, in the most real way there is, spiritually.

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Weird, then, that the Lord Jesus Christ didn’t mention the Sabbath at all when He answered what the greatest commandment was. I’m thinking, and call me crazy, I should listen to what the Son of God Himself had to say about was most important.

And yet, Deus Incarnatus said it’s not what goes into a man that makes him unclean, but what goes out. There’s also that whole, not so small detail, of a New Covenant. How’s that not wearing mixed fabrics thing going by the way?

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Genesis 2:3 God say’s, He Blessed the 7 day !!

Is your objection with God ??

Or are you saying, Jesus is opposing God ?

Is not God and Jesus one ?

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You said God “instructed” believers to “observe” the sabbath…right @Steppingstone ?

And the short answer grounded strictly in Scripture, no, there is not one imperative commanding Christians to observe the Sabbath as a binding covenantal requirement, and the grammar of the New Testament is unambiguous on this point.

Beginning with the decisive corrective texts, ~Colossians 2:16 states, “Therefore let no one judge you in food or in drink, or with regard to a festival or a New Moon or Sabbaths,” where “let no one judge” translates mē tis humas krinetō, present active imperative with mē, a command prohibiting judgment, not commanding observance, and “Sabbaths” sabbatōn is plural, encompassing weekly Sabbath days, which Paul explicitly places in the category of things from which believers are not to be condemned or coerced, grounding this freedom in the finished work of the cross ~Colossians 2:14.

~Galatians 4:9–11 is even sharper, “How can you turn back again to the weak and beggarly elements,” epistrephō (present active indicative), describing regression, “whose slaves you want to be again,” douleusai (aorist active infinitive), covenantal bondage language, “You are observing days and months and seasons and years,” paratēreisthe (present middle indicative), observation stated as fact, not command, followed by Paul’s fear that this practice undermines grace, showing that Sabbath keeping when imposed as obligation functions as slavery, not obedience.

~Romans 14:5–6 dismantles the idea of a universal mandate, “One person judges one day above another, another judges every day alike,” krinei (present active indicative), evaluative freedom, “Let each be fully convinced in his own mind,” plērophoreisthō (present passive imperative), the only imperative in the passage, and it commands personal conviction, not Sabbath observance, meaning Scripture legislates liberty, not liturgical calendar law.

When the Jerusalem Council addressed Gentile believers in ~Acts 15:28–29, issuing binding apostolic decrees,

Sabbath observance is conspicuously absent,

despite being the most obvious command if Torah Sabbath were required, and this silence is theologically deafening, especially since the council explicitly claims the guidance of the Holy Spirit.

~Hebrews 4 is often misused here, yet the text never issues a Sabbath imperative, instead it speaks of rest using katapausis and sabbatismos as Christological realities, not calendrical commands, “For the one having entered His rest has himself rested from his works,” katekause (aorist active indicative), completed action, grounded in Christ’s finished work, not in weekly observance, and the exhortation is to “enter” by faith, not to keep a day.

By contrast, when imperatives do appear, they consistently point away from Sabbath obligation and toward Christ centered obedience, “Come to Me,” deute pros Me (imperative), ~Matthew 11:28, “Take My yoke,” arate (aorist active imperative), and “Follow Me,” akolouthei (present active imperative), and the rest Christ gives is soul rest, not calendar rest, explicitly superior to Mosaic Sabbath.

Crucially, the only explicit Sabbath imperatives in Scripture belong to the Mosaic covenant given to Israel ~Exodus 20:8, zākôr et yom haššabbāt, remember the Sabbath day, qal imperative, and those imperatives are never reissued to the church, not by Jesus, not by the apostles, not once after the cross.

The cross itself resolves the matter, “Christ is the end of the Law for righteousness to everyone believing,” ~Romans 10:4, telos (goal and termination), and to re impose Sabbath law as obligation is to rebuild what Christ fulfilled, something Paul explicitly forbids ~Galatians 2:18.

Therefore, measured by grammar, context, apostolic practice, and covenantal structure, there is not one New Testament imperative commanding Christians to observe the Sabbath, and where imperatives do exist, they guard freedom, direct faith toward Christ, and anchor rest in His crucified and risen work, not in a day.

Correct?

J.

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Amen: Christ Himself is our forever Sabbath, so that there is rest today, in Him.

That is why the Apostle had said that new moons and sabbaths were shadows, with Christ as the soma, the body, the solid reality which the shadows are connected to (Colossians 2:16-17).

Our rest is in the Messiah, so that there remains a sabbath rest for the people of God today, not in a weekly observance, but in the unshakeable comfort of the Gospel, in the Person and Work of Jesus Christ our Lord.

“Today is the day the LORD has made, we shall be glad and rejoice in it.”

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My answer to that is make sure you can count to seven by the stars, and it will be accounted to you for faith on the last day.

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There’s no other way to explain all aspects but to do the long version, so this may take a minute!

Due to the fact that there is much more depth to this then a mere few words can explain, and even after what is said, it may be dependent upon how open one is, to another perspective or understanding than one already has presently.

Here we go,

1. New Testament Passages. Those who say Christians are not obligated to observe the Sabbath day often point to four key New Testament passages to make their case: Romans 14:1-9, Galatians 4:10, Colossians 2:16, and Hebrews 4:3-10. Though we won’t provide extensive exegesis here, we’ll briefly consider these one at a time.

Romans 14:1-9. “One person believes he may eat anything, while the weak person eats only vegetables . . . One person esteems one day as better than another, while another esteems all days alike.”

These verses teach that Christians have liberty to observe feast days or not. Paul speaks of “foods” and “days” together, which means the subject of the passage is feast days (pagan and Jewish), not the moral law of the Sabbath. Also, if the anti-Sabbatarians are correct that this passage teaches that absolutely every day is alike in Christ, then it seems to prove too much. I know of no anti-Sabbatarian who teaches that the Lord’s Day should simply be treated as any other day of the week, and that Christians have no obligations on that day.

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Galatians 4:10-11. “You observe days and months and seasons and years! I am afraid I may have labored over you in vain.”

These verses don’t seem to be dealing with Sabbath observance within the sphere of Christian sanctification. Rather, they’re teaching, contra the Judaizers, that justification and adoption don’t come by the observance of “days, and months, and seasons, and years.” Paul’s argument is that justification and adoption are by faith alone (Gal 2:15-16; 4:1-9); so, he isn’t dealing with God’s law as a rule of sanctification. He’s confronting the legalistic error of justification by works.

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Colossians 2:16. “Let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.”

Here Paul addresses a serious heresy in the church of Colossae that involved the worship of angels (Col 2:18), the reception of visions from angels (Col 2:18), and the practice of asceticism (Col 2:20-23) on Jewish feast days and Sabbaths not associated with the moral law (Col 2:8-23). In these verses, Paul rejects this total system of Jewish-Gnostic heresy, not the moral law of the Sabbath day. The terms “festival, sabbath, and new moon” often appear as a “package” in the Old Testament. Contextually, therefore, Paul isn’t referring to the moral Sabbath in Col 2:16, but only to the Old Testament ceremonial Sabbaths. See 1 Chron 23:31; 2 Chron 2:4; 31:3; Neh 10:33; Isa 1:13-14(contrast with Isa 58:13-14); Hos 2:11; Ezek 45:17). When Paul says “let no one pass judgment on you,” he means that the false teachers in Colossae have no right to judge the salvation of the Colossians for refusing to enter into pagan practices and for refusing to observe Old Testament ceremonial laws

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tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

Let no one judge you (mē tis humas krinetō). Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For krinō see note on Mat_7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Gal_4:10. Josephus (Ant. III. 10, 1) expressly explains the “seventh day” as called “sabbata” (plural form as here, an effort to transliterate the Aramaic sabbathah).
RWP.

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Ye observe (paratēreisthe). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in Luk_6:7, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the “days” (Sabbaths, fast-days, feast-days, new moons) nor the “months” (Isa_66:23) which were particularly observed in the exile nor the “seasons” (passover, pentecost, tabernacles, etc.) nor the “years” (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.
RWP.

Gal_4:10

you observe – The object of this verse is to specify some of the things to which they had become enslaved.

days – Days of the Jewish festivals.
They had numerous days of observances in addition to those specified in the O.T.

and months – The festivals of the new moon, Num_10:10; Num_28:11-14. On this festival, in addition to the daily sacrifice, two bullocks, a ram, and seven sheep of a year old were offered in sacrifice.

and seasons – The festivals at stated times that returned periodically, as the Passover, the Feast of Pentecost, and the Feast of Tabernacles, which were specified in the O.T. and many others the Jews had added such a Purim, etc.

and years – The sabbatical year, or the year of jubilee, Lev_25:10-13. It might include the celebration of the beginning of the civil year.

“This passage, and that in Colossians (Col_2:16) if taken together, show very clearly that the Christians are not required to keep the Jewish Sabbath…” McGarvey, Commentary, p. 273-4.

Shalom @Steppingstone

J.

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The Sabbath has been Fulfilled by Christ. Many argue that the Sabbath day has been fulfilled by Christ’s coming, and therefore, we should no longer keep the Sabbath.

But Christ’s fulfillment of a law does not necessarily imply its abrogation. In Matthew 5:17, Jesus plainly says, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Jesus says that fulfillment does not mean abolishment. Christ indeed fulfilled the Sabbath command, along with the rest of the Ten Commandments, but He didn’t abolish them. He fulfills the commandments by becoming their perfect personal embodiment, such that His law-keeping substitutes for ours in justification, and is our example in sanctification. Just as Christ’s fulfillment of the command “Do not murder” does not imply that the command is abolished and we are now free to murder, so also, Christ’s fulfillment of the command “Remember the Sabbath day” does not imply that the command is abolished and that we are now free to break Sabbath.

The fact that a command is fulfilled in Christ does not imply that it is abolished

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Some argue against Sabbath keeping from the silence of the Bible. I’d like to address three of these arguments. First, since the Old Testament didn’t condemn Sabbath breaking among Gentile nations, the Sabbath was never intended for Gentiles. Second, since there is no evidence of Sabbath keeping before the time of Moses, Sabbath observance should be reserved for those under the Mosaic covenant. Third, since the New Testament doesn’t command Sabbath keeping or condemn Sabbath breaking, Gentile believers in the new covenant are not required to keep the Sabbath day.

First of all, we should note that arguments from silence are generally weak arguments. Pointing out that the Bible doesn’t say something does not necessarily mean it isn’t implied or even theologically necessary. For example, the Bible is silent on the doctrine of the canon (there’s no list of the 66 books of the Bible in the Bible), but that doesn’t mean the canon is untrue.

Similarly, the fact that the Old Testament does not command Sabbath keeping or condemn Sabbath breaking among the Gentile nations does not mean the Gentiles of the Old Testament were free to break the Sabbath. God did condemn the Gentile nations in the Old Testament for false worship. We might easily infer that Sabbath breaking was a part of that false worship.

In addition, though there is no record of Sabbath keeping prior to Exodus 17, there is a clear record of public worship, offerings, and crying out to God (Gen 4:3, 26). Rather than assume believers didn’t keep Sabbath because it isn’t recorded prior to Exodus 17, perhaps we should assume that they did keep Sabbath, given the fact that God sanctified the Sabbath in Genesis 2:2, and that the original audience of the Pentatuech under Moses would have understood that public worship takes place on the Sabbath.

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Second, notice two presuppositions implied by these arguments from silence. First, they presuppose a dichotomy between Israel and the church. But as the verses under #2 indicate, the Bible teaches that the church is new covenant Israel. Second, in a related way, these arguments from silence presuppose that the New Testament must command something for it to be required of believers. The arguments assume that Old Testament commands are void, unless those commands are repeated in the New Testament. But I submit that the New Testament does not have any such hermeneutic. The New Testament actually assumes the perpetuity of Old Testament commands, unless they are expressly abrogated (Matt 5:17; Jn 6:45-46; 10:35; Rom 15:4; 1 Cor 10:11; 2 Tim 3:16-17).

Third, some of the above arguments of silence “reduce to absurdity.” If we make similar arguments from silence about other biblical commands, consider the absurd result. No Gentile nation, for example, was ever explicitly condemned for “taking God’s name in vain” (the 3rd commandment). But does that mean the Gentiles were free to take God’s name in vain? Surely not. Consider another example. The New Testament never condemns incest. The Old Testament condemned incest explicitly (Lev 18). Does it therefore follow that incest is permissible in the new covenant, since the New Testament does not address the issue? Certainly not. The authors of the New Testament expect us to use the Old Testament for instruction (2 Tim 3:16-17).

These arguments of silence against the perpetuity of the Sabbath commandment are, therefore, unconvincing.

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https://founders.org/articles/answering-some-objections-to-sabbath-day-observance/#:~:text=Answering%20Some%20Objections%20to%20Sabbath%20Observance

Your source @Steppingstone

J.

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Yes. :+1: I know on this forum we all use plenty of sources to help us bring forth the information that we agree with. The Bible, of course, is the root of our source, but we also have the pleasure of using a plethora of resources at our fingertips. :face_with_monocle:

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No doubt. The real question is whether the resources are grounded in Scripture and faithfully reflect the teaching of the Bible.

See here…

In the earliest centuries, the Early Church Fathers did not practice the Sabbath as a binding seventh day obligation in the Jewish sense, but consistently testified that the Church gathered on the first day of the week in light of the resurrection of Christ Jesus, while explicitly rejecting Sabbath observance as covenantally mandatory for those in Christ.

The New Testament already establishes the theological shift. The apostles met on the first day of the week, “Now on the first day of the week, when we were gathered together to break bread” ~Acts 20:7, and Paul instructed regular giving on that same day, “On the first day of every week, each of you should set aside a sum of money” ~1 Corinthians 16:2. The resurrection itself occurred on the first day, grounding Christian worship in redemptive fulfillment rather than creation rest alone ~Matthew 28:1, ~John 20:1.

Ignatius of Antioch, writing around AD 110 and therefore pre Augustine, explicitly contrasts Sabbath observance with Christian life, stating that believers are no longer living according to the Sabbath but according to the Lord’s Day, the day on which life rose again through Christ. His language reflects covenantal transition, not mere calendar adjustment.

Justin Martyr, mid second century, is even clearer. In Dialogue with Trypho, he argues that Sabbath observance was given as a sign to Israel because of transgression, not as an eternal moral requirement for all humanity.
He explains that Christians gather on Sunday because it is both the day of creation and the day of resurrection, grounding worship in Christ’s redemptive work rather than Mosaic commandment keeping.

The Didache, an early first to early second century church manual, assumes regular Christian gathering but never commands Sabbath keeping, instead presupposing Eucharistic worship tied to the Lord’s Day. This silence is significant, because it shows that Sabbath observance was not treated as a boundary marker of Christian faith.

Irenaeus of Lyons teaches that the Sabbath pointed forward typologically to Christ, emphasizing that true rest is found in obedience and faith rather than in observing a particular day. This aligns directly with the apostolic teaching that the law was a tutor leading to Christ ~Galatians 3:24.

Scripture itself explicitly releases believers from Sabbath obligation. Paul writes, “Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath” ~Colossians 2:16, explaining that these things are shadows, while the substance belongs to Christ ~Colossians 2:17. He further states, “One person esteems one day above another; another regards every day alike. Each one should be fully convinced in his own mind” ~Romans 14:5.

The writer of Hebrews clarifies the theology behind this practice by declaring that Sabbath rest is fulfilled in Christ, “So there remains a Sabbath rest for the people of God, for whoever enters God’s rest also rests from his own works” ~Hebrews 4:9–10, identifying rest not with a calendar day but with faith in the finished work of Christ crucified and risen.

…and from what I gather is that the Early Church Fathers did not practice Sabbath observance as a binding command. They understood the Sabbath as typological, fulfilled in Christ Jesus, and they gathered on the Lord’s Day in celebration of the resurrection. This practice was not innovation, but continuity with apostolic teaching, rooted in the cross, confirmed by the resurrection, and empowered by the Holy Spirit.

Also…not one command, not one verb, not one noun, not one injunction concerning Sabbath keeping is issued to Gentile believers by the apostles, elders, or the Holy Spirit at the Jerusalem Council. Nowhere is this in Scripture.

You agree?

J.

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I know of no anti-Sabbatarian who teaches that the Lord’s Day should simply be treated as any other day of the week, and that Christians have no obligations on that day.

Hi, raises hand, me. Christians are not obligated to observe the Lord’s Day. Historically Christians always have, but not solely–Christians have gathered together for worship every day of the week. The Lord’s Day is, historically, the most important, as we can see from the Apostolic practice in the New Testament, and the consistent Christian witness from the time of the Apostles until today. But there is no commandment that says Christians have to worship on the Lord’s Day or any other day. There is no day commanded by God that we should meet. The only commandment is that we meet, not when, or even how often. In the same way there is no commandment that says how often we should observe the Lord’s Supper, only that we should; which is why those who observe the Lord’s Supper daily, those who observe the Lord’s Supper weekly, and those who observe the Lord’s Supper bi-weekly, monthly, etc are not in disobedience to any command–the question of frequency becomes not a matter of what God commands, but a question of broader pastoral concern in the ordinary spiritual life of the Christian Church and the congregation. I personally think, at least weekly is preferable; but I can’t pretend that my position is somehow a commandment from God, it’s not. To claim it is would be dishonest and wrong.

In the same way I can’t say that meeting together on the Lord’s Day is God’s commandment, because it’s not. I do believe that meeting, at least once a week, and doing so on the day Christians have always and consistently done so is a good idea–but there’s no commandment involved here.

If you said that you met every week on the Sabbath to worship God, but didn’t on the Lord’s Day–I’d have no problem. It is good that you meet to honor Christ with brothers and sisters and to hear the word of God preached and celebration the Lord’s Supper. But when it ceases to be what you do, and your liberty of conscience to do it; and you infringe on that liberty and consicence of others, and condemn others of forsaking the commandments of God when they have not, then that becomes the problem.

It isn’t that you observe the Sabbath that is objectionable. It’s that you demand all must do so, when God has never commanded this. In so doing you put a yoke upon the brethren, and sin against God; you preach falsely, and teach falsely, and for the sake of those whose conscience may be held captive to your human tradition, rather than the word of God; captive to fear rather than to the peace and comfort of the Gospel–then the rest of us have a moral obligation to speak against that false teaching, and to re-assure those at risk that they are secure in Christ, and do not need bother themselves with worry about things they do not need to worry: For Christ our Lord gives us rest.

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I’ll give my opinion. Then I’ll give my Favorite author’s.

I have never studied the Sabbath…but I know there were more than one.

So I will take my Answer from Hebrews by recall, so don’t quote me. If Joshua would have given them rest there would not cease to be another day. Labor to enter His rest, those who have entered cease from their works.

With what I recalled from Hebrews, I would say Jesus is our perpetual rest. The works were finished and we enter into His finished works.

Sense Jesus is the fullfillment of the law, then wouldn’t the sabbath fullfillment be in God’s completed work.

Now lets see What Dallas has to says on what is the Sabbath.

What is Sabbath?

What is Sabbath? Biblically, it is a day, once a week, when we do no work. ​“Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God; in it you shall not do any work.” (Ex. 20:9 – 10) It was also a year, once every seven years, when God’s covenant people not sow seed, prune vines or store up harvest. (Lev. 25:4 – 7) And to the question, ​“How are we going to eat in the seventh year?” God replied: ​“I will so order My blessing for you in the sixth year that it will bring forth the crop for three years.” (vs. 21)

The moral principle certainly applies as well to our non-agrarian, contemporary life, though our faith will be greatly challenged in working out the details. Very practically, Sabbath is simply ​“casting your cares upon Him,” to find that in actual fact ​“He cares for you.” (I Peter 5:7) It is using the keys to the kingdom to receive the resources for abundant living and ministering.