The principle underlying the Sabbath is formulated in the Decalogue itself. It consists in this, that man must copy God in the course of life. The divine creative work completed itself in six days, whereupon the seventh followed as a day of rest for God. In connection with God, "rest" cannot, of course, mean mere cessation from labour, far less recovery from fatigue. Such a meaning is by no means required by the Old Testament usage of the word. "Rest" resembles the word "peace" in this respect, that it has in Scripture, in fact to the Shemitic mind generally, a positive rather than a negative import. It stands for consummation of a work accomplished and the joy and satisfaction attendant upon this. Such was its prototype in God. Mankind must copy this, and that not only in the sequences of daily existence as regards individuals; but in its collective capacity through a large historic movement. For mankind, too, a great task waits to be accomplished, and at its close beckons a rest of joy and satisfaction that shall copy the rest of God.Before all other important things, therefore, the Sabbath is an expression of the eschatological principle on which the life of humanity has been constructed.
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The universal Sabbath law received a modified significance under the Covenant of Grace. The work which issues into the rest can now no longer be man's own work. It becomes the work of Christ. This the Old Testament and the New Testament have in common. But they differ as to the perspective in which they each see th emergence of work and rest. Inasmuch as the Old Covenant was still looking forward to the performance of the Messianic work, naturally the days of labour to it come first, the day of rest falls at the end of the week. We, under the New Covenant, look back upon the accomplished work of Christ. We, therefore, first celebrate the rest in principle procured by Christ, although the Sabbath also still remains a sign looking forward to the final eschatological rest. The Old Testament people of God had to typify in their life the future developments of redemption. Consequently the precedence of labour and the consequence of rest had to find expression in their calendar. The New Testament Church has no such typical function to perform, for the types have been fulfilled. But is has a great historic event to commemorate, the performance of the work of Christ and the entrance of Him and of His people through Him upon the state of never-ending rest. We do not sufficiently realize the profound sense the early Church had of the epoch-making significance of the appearance, and especially of the resurrection of the Messiah. The latter was to them nothing less than the bringing in of a new, the second, creation. And they felt that this ought to find expression in the placing of the Sabbath with reference to the other days of the week. Believers knew themselves in a measure partakers of the Sabbath-fulfillment. If the one creation required on sequence, then the other required another. It has been strikingly observed, that our Lord died on the eve of that Jewish Sabbath, at th end of one of these typical weeks of labour by which His work and its consummation were prefigured. And Christ entered upon His rest, the rest of His new, eternal life on the first day of the week, so that the Jewish Sabbath comes to lie between, was, as it were, disposed of, buried in His grave. (Delitzsch.) If there is in the New Testament no formal enactment regarding this change, the cause lies in the superfluousness of it. Doubtless Jewish Christians began with observing both days, and only gradually the instinctive perception of the sacredness of the day of the Lord's resurrection began to make itself felt.
--Geerhardus Vos, Biblical Theology, Banner of Truth Press, p 140-142
Hmmm. WWCoG spin-off?
So if I got it right those that are alive in Christ don't necessary rest on Sunday or Saturday(which is part of works) but celebrate the peace that Christ brings us in his new creation.
Could we say that while Christ was in the grave he was still doing his work of interceeded for us from a non visible viewpoint, I'm not quite sure what that work would of been from a theological point of view and I'm not sure if I'm entering the territory of heresy, but what I'm thinking right now is that Christ did not not fully rest/or celebrate from his order of salvation until he arose from the grave. The question that comes to my mind trying to grasp the order of salvation is this where does the mediation/intercession fit into the whole scheme. Is it fully finished with the physical death of Christ or is it continualed in heaven right after the death of Christ, what I'm thinking of is that the physical death of Christ on the cross is not the end of of the mediation/intercession but their is more to it that went on right after his death. Am I wash up or on the right track.
Ok lets assume I'm on the right track, basically those that argue worshipping on Saturday are missing a step in their theology. Basically a poor mans theology, simplistic theology that unrelentlessly keeps simplifying their theology till there is nothing left of substance, that the poor uneducated that don't want to think can grasp and be happy with to justify their works of going to Church on Saturday or Sunday, bascially a feel good theology. Ok I'm sure to get flame on that last paragraph.