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History of the Sabbath

By J.N. Andrews


Chapter 10 (Part 2): The Sabbath in the Time of Christ Cont'd.

Paul describes the abrogation of the typical system at the crucifixion of the Lord Jesus in the following words:—

"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.... Let no man therefore judge you in meat of in drink, or in respect of an holy day, or of the new moon, or of the Sabbath-days; which are a shadow of things to come; but the body is of Christ."51

The object of this action is declared to be the handwriting of ordinances. The manner of its abrogation is thus stated: 1. Blotted out; 2. Nailed to the cross; 3. Taken out of the way. Its nature is shown in the words "against us" and "contrary to us." The things contained in it were meats, drinks, holy days [Greek, *****, a feast day], new moons, and Sabbaths.52 The whole is declared a shadow of good things to come; and the body which casts this shadow is of Christ. That law which was proclaimed by the voice of God, and written by his own finger upon the tables of stone, and deposited beneath the mercy-seat, was altogether unlike that system of carnal ordinances that was written by Moses in a book, and placed in the side of the ark.53 It would be absurd to speak of the tables STONE as NAILED to the cross; or to speak of BLOTTING out what was ENGRAVED in STONE. It would be blasphemous to represent the Son of God as pouring out his blood to blot out what the finger of his Father had written. It would be to confound all the immutable principles of morality, to represent the ten commandments as "contrary" to man's moral nature. It would be to make Christ the minister of sin, to represent him as dying to utterly destroy the moral law. Nor does that man keep truth on his side who represents the ten commandments as among the things contained in Paul's enumeration of what was abolished. Nor is there any excuse for those who would destroy the ten commandments with this statement of Paul's; for he shows, last of all, that what was thus abrogated was a shadow of good things to come—an absurdity, if applied to the moral law. The feasts, new moons, and Sabbaths of the ceremonial law, which Paul declared to be abolished in consequence of the abrogation of that code, have been particularly noticed already.54 That the Sabbath of the Lord is not included in their number, the following facts evince:—

1. The Sabbath of the Lord was made before sin entered our world. It is not, therefore, one of those things that foreshadow redemption from sin.55

2. Being made FOR man before the fall, it is not one of those things that are AGAINST him and CONTRARY to him.56

3. When the ceremonial Sabbath were ordained, they were carefully distinguished from the Sabbath of the Lord.57

4. The Sabbath of the Lord does not owe its existence to the handwriting of ordinances, but is found in the very bosom of that law which Jesus came not to destroy. The abrogation of the ceremonial law could not, therefore, abolish the Sabbath of the fourth commandment.58

5. The effort of our Lord through his whole ministry to redeem the Sabbath from the thralldom of the Jewish doctors, and to vindicate it as a merciful institution, is utterly inconsistent with the idea that he nailed it to his cross, as one of those things against man and contrary to him.

6. Our Lord's petition respecting the flight of the disciples from Judea, recognizes the sacredness of the Sabbath many years after the crucifixion of the Saviour.

7. The perpetuity of the Sabbath in the new earth is not easily reconciled with the idea that it was blotted out and nailed to our Lord's cross as one of those things that were contrary to man.59

8. Because the authority of the fourth commandment is expressly recognized after the Saviour's crucifixion.60

9. And finally, because the royal law, which is unabolished, embodies the ten commandments, and consequently embraces and enforces the Sabbath of the Lord.61

When the Saviour died upon the cross, the whole typical system, which had pointed forward to that event as the commencement of its antitype, expired with him. The Saviour being dead, Joseph of Arimathea went to Pilate, and begged the body of Jesus, and with the assistance of Nicodemus, buried it in his own new tomb.62

"And that day was the preparation, and the Sabbath drew on. And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid. And they returned, and prepared spices and ointments; and rested the Sabbath-day according to the commandment. Now upon the first day of the week, very early in the morning they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them."63

This text is worthy of special attention: 1. Because it is an express recognition of the fourth commandment after the crucifixion of the Lord Jesus; 2. Because it is the most remarkable case of Sabbatic observance in the whole Bible—the Lord of the Sabbath was dead, and preparation was being made for embalming him; but when the Sabbath drew on, it was suspended, and they rested, says the sacred historian, according to the commandment; 3. Because it shows that the Sabbath-day, according to the commandment, is the day before the first day of the week, thus identifying the seventh day in the commandment with the seventh day of the New-Testament week; 4. Because it is a direct testimony that the knowledge of the true seventh day was preserved as late as the crucifixion; for they observed the day enjoined in the commandment, and that was the day on which the Most High had rested from the work of creation.

In the course of the day following this Sabbath, that is, upon the first day of the week, it was ascertained that Jesus was risen from the dead. It appears that this event must have taken place upon that day, though it is not thus stated in express terms. At this point of time it is supposed by many that the Sabbath was changed from the seventh to the first day of the week; and that the sacredness of the seventh day was then transferred to the first day of the week, which thenceforth was the Christian Sabbath, enforced by all the authority of the fourth commandment. To judge of the truthfulness of these positions, let us read with care each mention of the first day found in the four evangelists. Matthew writes:—

"In the end of the Sabbath, as it began to dawn toward the first day of the week, cam Mary Magdalene and the other Mary to see the sepulcher."

Mark says:—

"And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him. And very early in the morning, the first day of the week, they came unto the sepulcher at the rising of the sun.... Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene."

Luke uses the following language:—

"And they returned, and prepared spices and ointments, and rested the Sabbath-day according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulcher, bringing the spices which they had prepared, and certain others with them."

John bears this testimony:—

"The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulcher, and seeth the stone taken away from the sepulcher.... Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you."64

In these texts the foundation of the "Christian Sabbath" must be sought, if, indeed, such an institution actually exists; for there are no other records of the first day which relate to the time when it is supposed to have become sacred. These texts are claimed to prove that at the resurrection of the Saviour, the first day absorbed the sacredness of the seventh, elevating itself from the rank of a secular to that of a sacred day, and abasing the Sabbath of the Lord to the rank of "the six working days."65 Yet the following facts must be regarded as very extraordinary indeed if this supposed change of the Sabbath here took place:—

1. That these texts should contain no mention of this change of the Sabbath; 2. That they should carefully discriminate between the Sabbath of the fourth commandment and the first day of the week; 3. That they should apply no sacred title to that day, particularly that they should omit the title of the Christian Sabbath; 4. That they should not mention the fact that Christ rested upon that day, an act essential to its becoming his "Sabbath;"66 5. That they do not relate the act of taking the blessing of God from the seventh day, and placing it upon the first; and, indeed, that they do not mention any act whatever of blessing and hallowing the day; 6. That they omit to mention anything that Christ did TO the first day; and that they even neglected to inform us that Christ so much as took the first day of the week upon his lips! 7. That they give no precept in support of the first-day observance, nor do they contain a hint of the manner in which the first day of the week can be enforced by the authority of the fourth commandment.

Should it be asserted, however, from the words of John, that the disciples were on this occasion convened for the purpose of honoring the day of the resurrection, and that Jesus sanctioned this act by meeting with them, thus accomplishing the change of the Sabbath, it is sufficient to cite in reply the words of Mark, in which he narrates the interview:—

"Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen."67

This testimony from Mark shows that the inferences often drawn from the words of John is utterly unfounded. The disciples were assembled for the purpose of eating supper. Jesus came into their midst, and upbraided them with their unbelief respecting his resurrection.

The Scriptures declare that "with God all things are possible;" yet this statement is limited by the declaration that God cannot lie.68

Does the change of the Sabbath pertain to those things that are possible with God, or is it excluded by that important limitation, God cannot lie? The Lawgiver is the God of truth, and his law is the truth.69 Whether it would still remain the truth if changed to something else, and whether the Lawgiver would still continue to be the God of truth after he had thus changed it, remains to be seen. The fourth commandment, which is affirmed to have been changed, is thus expressed:—

"Remember the Sabbath-day, to keep it holy... .The seventh day is the Sabbath of the Lord thy God.... For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day,. And hallowed it."

Now if we insert "first day" in place of "seventh day," we shall bring the matter to a test:—

"Remember the Sabbath-day, to keep it holy.... .The first day is the Sabbath of the Lord thy God... .For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the first day, wherefore the Lord blessed the Sabbath-day, and hallowed it."

This changes the truth of God into a lie;70 for it is false that God rested upon the first day of the week, and blessed and hallowed it. Nor is it possible to change the rest-day of the Creator from that day on which he did rest to one of the six days on which he did not rest.71

To change a part of the commandment, and leave the rest unchanged, will not, therefore, answer, as the truth which is left is still sufficient to expose the falsehood which is inserted. A more radical change is needed, like the following:—

"Remember the Christian Sabbath, to keep it holy. The first day is the Sabbath of the Lord Jesus Christ. For on that day he arose form the dead; wherefore he blessed the first day of the week, and hallowed it."

After such a change, no part of the original Sabbatic institution remains. Not only is the rest-day of the Lord left out, but even the reasons on which the fourth commandment is based are of necessity omitted also. But does such an edition of the fourth commandment exist?—Not in the bible, certainly. Is it true that such titles as these are applied to the first day?—Never, in the Holy Scriptures. Did the Lawgiver bless and hallow that day?—Most assuredly not. He did not even take the name of it into his lips. Such a change of the fourth commandment on the part of the God of truth is impossible; for it does not merely affirm that which is false, and deny that which is true, but it turns the truth of God itself into a lie. It is simply the act of setting up a rival to the Sabbath of the Lord, which, having neither sacredness nor authority of its own, has contrived to absorb that of the Bible Sabbath itself. Such is the FOUNDATION of the first-day Sabbath. The texts which are employed in rearing the institution upon this foundation will be noticed in their proper order and place. Several of these texts properly pertain to this chapter:—

"And after eight days, again his disciples were within, and Thomas with them; then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you."72

It is not asserted that on this occasion our Lord hallowed the first day of the week; for that act is affirmed to date from the resurrection itself, on the authority of the texts already quoted. But the sacredness of the first day being assumed as the foundation, this text furnishes the first stone for the superstructure—the first pillar in the first-day temple. The argument drawn from it may be stated thus: Jesus selected this day as the one in which to manifest himself to his disciples, and by this act strongly attested his regard for the day. But it is no small defect in this argument that his next meeting with them was on a fishing occasion;73 and his last and most important manifestation, when he ascended into heaven, was upon Thursday.74 The act of the Saviour in meeting with his disciples, it must therefore be conceded, was insufficient of itself to show that any day is sacred; for it would otherwise prove the sacredness of several of the working days.

But a still more serious defect in this argument is found in the fact that this meeting of Jesus with his disciples does not appear to have been upon the first day of the week. It was "after eight days" from the previous meeting of Jesus and the disciples, which, coming at the very close of the resurrection day, must have extended into the second day of the week.75 "After eight days" from this meeting, if made to signify only one week, necessarily carries us to the second day of the week. But a different expression is used by the Spirit of inspiration when simply one week is intended. "After seven days" is the chosen term of the Holy Spirit when designating just one week.76 but allowing it to mean the eighth day, it fails to prove that this appearance of the Saviour was upon the first day of the week. To sum up the argument: The first meeting of Jesus with his disciples in the evening at the close of the first day of the week was mainly if not wholly upon the second day of the week;78 the second meeting could not have been earlier in the week than the second or third day, and the day seems to have been selected simply because Thomas was present; the third meeting was upon a fishing occasion; and the fourth was upon Thursday, when he ascended into heaven. The argument for first-day sacredness drawn from this text is eminently filled to the foundation of that sacredness already examined; and the institution of the first-day Sabbath itself, unless formed of more substantial framework than enters into its foundation, is at best only a castle in the air.

The text which next enters into the fabric of first-day sacredness is the following:—

"And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting."79

This text is supposed to contribute an important pillar for the first-day temple, which is furnished as follows: The disciples were convened on this occasion to celebrate the first-day Sabbath, and the Holy Spirit was poured out at that time in honor of that day. To this deduction there are, however, the most serious objections: 1. There is no evidence that a first-day Sabbath was then in existence; 2. There is no intimation that the disciples came together on this occasion for its celebration; 3. Nor that the Holy Spirit was then poured out in honor of the first-day of the week; 4. From the ascension of Jesus until the day of the Spirit's outpouring, the disciples had continued in prayer and supplication, so that their being convened on this day was nothing materially different from what had been the case for the past ten days or more;80 5. Had the sacred writer designed to show that a certain day of the week was honored by the events narrated, he would doubtless have stated that fact, and named the day; 6. Luke was so far from naming the day of the week that it is even now a disputed point, some eminent first-day authors81 asserting that the day of Pentecost that year came upon the seventh day; 7. The one great event which the Holy Spirit designed to mark was the antitype of the feast of Pentecost, the day of the week on which that should occur being wholly immaterial. How widely, therefore, do those err who reverse this order, making the day of the week, which the Holy Spirit has not even named but which they assume to be the first day, the thing of importance, and passing over in silence that fact which the Holy Spirit has so carefully noted, that this event took place upon the day of Pentecost.

The conclusion to which these facts lead is inevitable; viz., that the pillar furnished from this text for the first-day temple is, like the foundation of that edifice, simply a thing of the imagination, and quite worthy of a place beside the pillar furnished from the record of our Lord's second appearance to his disciples.

A third pillar for the first-day edifice is the following: Redemption is greater than creation; therefore the day of Christ's resurrection should be observed instead of the day of the Creator's rest. But this proposition is open to the fatal objection that the Bible says nothing of the kind.82 Who, then, knows that it is true? When the Creator gave existence to our world, did he not foresee the fall of man? And, foreseeing that fall, did he not entertain the purpose of redeeming him? Does it not follow from this that the purpose of redemption was entertained in that of creation? Who, then, can affirm that redemption is greater than creation?

But as the Scriptures do not decide this point, let it be assumed that redemption is the greater. Who knows that a day should be set apart for its commemoration? The Bible says nothing on the point. But granting that a day should be set apart for this purpose, what day should have the preference? It is said, That day on which redemption was finished? It is not true that redemption is finished; the resurrection of the saints and the redemption of our earth from the curse are included in that work.88 But granting that redemption should be commemorated before it is finished, by setting apart a day in its honor, the question again arises, What day shall it be? The Bible is silent in reply. If the most memorable day in the history of redemption should be selected, undoubtedly the day of the crucifixion, on which the price of human redemption was paid, must have the preference. Which is the more memorable day, that on which the infinite Lawgiver gave up his only and well-beloved Son to die an ignominious death for a race of rebels who had broken his law, or that day on which he restored that beloved Son to life? The latter event, though of thrilling interest, is the most natural thing in the world; the crucifixion of the Son of God for sinful men may be safely pronounced the most wonderful event in the annals of eternity. The crucifixion day is, therefore, beyond all comparison, the more memorable day. And that redemption itself is asserted of the crucifixion, rather than of the resurrection, is an undoubted fact. Thus it is written:—

"In whom we have redemption through his blood." "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree." "Thou wast slain, and hast redeemed us to God by thy blood."84

If, therefore, any day should be observed in memory of redemption, unquestionably the day of the crucifixion should have the preference. But it is needless to pursue this point further. Whether the day of the crucifixion or the day of the resurrection should be preferred, is quite immaterial. The Holy Spirit has said nothing in behalf of either of these days, but it has taken care that the event in each case should have its own appropriate memorial. Would you commemorate the crucifixion of the Redeemer? You need not change the Sabbath to the crucifixion day. It would be a presumptuous sin in you to do this. Here is the divinely appointed memorial of the crucifixion:—

"The Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he come."85

It is the death of the Redeemer, therefore, and not the day of his death, that the Holy Spirit has thought worthy of commemoration. Would you also commemorate the resurrection of the Redeemer? You need not change the Sabbath of the Bible for that purpose. The great Lawgiver has never authorized such an act. But an appropriate memorial of that event has been ordained.

"Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up form the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."86

To be buried in the watery grave as our Lord was buried in the tomb, and to be raised from the water to walk in newness of life, as our Lord was raised from the dead by the glory of the Father, is the divinely authorized memorial of the resurrection of the Lord Jesus. And let it be observed, it is not the day of the resurrection, but the resurrection itself, that was thought worthy of commemoration. The events which lie at the foundation of redemption are the death, burial, and resurrection of the Redeemer. Each of these has its appropriate memorial; while the days on which they severally occurred have no importance attached to them. It was the death of the Redeemer, and not the day of his death, that was worthy of commemoration; and hence the Lord's supper was appointed for that purpose. It was the resurrection of the Saviour, and not the day of the resurrection, that was worthy of commemoration; and hence burial in baptism was ordained as its memorial. It is the change of this memorial to sprinkling that has furnished so plausible a plea for first-day observance in memory of the resurrection.

To celebrate the work of redemption by resting from labor on the first day of the week after six days of toil, it should be true that our Lord accomplished the work of human redemption in the six days prior to that of his resurrection, and that he rested on that day from the work, blessing it, and setting it apart for that reason. Yet not one of these particulars is true. Or Lord's whole life was devoted to this work. He rested temporarily from it, indeed, over the Sabbath following his crucifixion, but resumed the work on the morning of the first day of the week, which he has never since relinquished, and never will, until its perfect accomplishment in the resurrection of the saints and the redemption of the purchased possession. Redemption, therefore, furnishes no plea for a change of the Sabbath, its own memorials being quite sufficient, without destroying the memorial of the great Creator. And thus the third pillar in the temple of first-day sacredness, like the other parts of that structure which have been already examined, is found to be a thing of the imagination only.

A fourth pillar in this temple is taken from an ancient prophecy, in which it is claimed that the Christian Sabbath was foretold:—

"The stone which the builders refused is become the head of the corner. This is the Lord's doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it."87

This text is considered on of the strongest testimonies in support of the Christian Sabbath; yet it is necessary to assume that very points it is supposed to prove, which are, 1. That the Saviour became the head of the corner by his resurrection; 2. That the day of his resurrection was made the Christian Sabbath in commemoration of that event; and 3. That this day, thus ordained, should be celebrated by abstinence from labor, and attendance upon divine worship.

To these extraordinary assumptions it is proper to reply that there is no proof that Jesus became the head of the corner on the day of his resurrection. The Scriptures do not mark the day when this event took place. His being made head of the corner has reference to his becoming the chief corner-stone of that spiritual temple composed of his people; in other words, it has reference to his becoming the head of that living body, the saints of the Most High. It does not appear that he assumed this position until his ascension on high, where he became the chief corner-stone in Zion above, elect and precious.88 Hence there is no evidence that the first day of the week is even referred to in this text; nor is there the slightest evidence that that day or any other day was set apart as the Christian Sabbath in memory of Christ's resurrection; nor can there well be found a more extraordinary assumption than that this text enjoins the Sabbatic observance of the first day of the week!

This scripture has manifest reference to the Saviour's act of becoming the head of the New-Testament church; and consequently it pertains to the opening of the gospel dispensation. The day in which the people of God rejoice, in view of this relation to the Redeemer, can therefore be understood of no one day of the week; for they are commanded to "rejoice EVERMORE;" 89 But of the whole period of the gospel dispensation. Our Lord uses the word day in the same manner when he says:—

"Your father Abraham rejoice to see my day; and he saw it, and was glad."90

To assert the existence of what is termed the Christian Sabbath on the ground that this text is the prediction of such an institution, is to furnish a fourth pillar for the first-day temple quite as unsubstantial as those already tested.

The seventieth week of Daniel's prophecy extends three and a half years beyond the death of the Redeemer, to the commencement of the great work for the Gentiles. This period of seven years through which we have been passing is the most eventful period in the history of the Sabbath. It embraces the whole history of the Lord of the Sabbath as connected with that institution: his miracles and teaching, by which it is affirmed that he weakened its authority; his death, at which many affirm that he abrogated it; and his resurrection., at which a still larger number declare that he changed it to the first day of the week. We have had the most ample evidence, however, that each of these positions is false, and that the opening of the great work for the Gentiles witnessed the Sabbath of the fourth commandment neither weakened, abrogated, nor changed.


Endnotes:

51 Colossians 2:14-17.

52 For an extended view of these Jewish festivals, see chapter 7.

53 Compare Deuteronomy 10:4, 5 with 31:24-26. Thus Morer contrasts the phrase "in the ark," which is used with reference to the two tables, with the expression, "in the side of the ark," as used respecting the book of the law, and says of the latter: "In the side of the ark, or more critically, in the outside of the ark; or in a chest by itself on the right side of the ark, saith the Targum of Jonathan."—Morer's Dialogues on the Lord's Day, p. 211, London, 1701.

54 See chapter 7.

55 See chapter 2.

56 Mark 2:27.

57 Leviticus 23:37, 38.

58 Genesis 2:1-3; Exodus 20; Matthew 5:17, 19.

59 Isaiah 66:22,23. See also the close of Chapter 27 of this work.

60 Luke 23:54-56.

61 James 2:8-12; Matthew 5:17-19; Romans 3:19, 31.

62 Hebrews 9 and 10; Luke 23:46-53; John 19:38-42.

63 Luke 23:54-56; 24:1.

64 Matthew 28:1; Mark 16:1, 2, 9; Luke 23:56; 24:1; John 20:1, 19.

65 Ezekiel 46:1.

66 See the origin of the ancient Sabbath in Genesis 2:1-3.

67 Mark 16:14. That this interview was certainly the same as that in John 20:19, will be seen from a careful examination of Luke 24.

68 Matthew 19:26; Titus 1:2

69 Isaiah 65:16; Psalm 119:142, 151.

70 Romans 1:25.

71 It is just as easy to change the crucifixion-day from that day of the week on which Christ was crucified to one of the six days on which he was not, as to change the rest-day of the Creator from that day of the week on which he rested to on of the six days on which he wrought in the work of creation.

72 John 20:26.

73 John 21.

74 Acts 1:3. Forty days from the day of the resurrection would expire on Thursday.

75 When the resurrection day was "far spent," the Saviour and two of the disciples drew near to Emmaus, a village seven and a half miles from Jerusalem. They constrained him to go in with them to tarry for the night. While they were eating supper, they discovered that it was Jesus, when he vanished from their sight. Then they arose and returned to Jerusalem; and after their arrival, the first meeting of Jesus with the eleven took place. It could, therefore, have lacked but little of sunset, which closed the day, if it was not actually upon the second day, when Jesus came into their midst. Luke 24. In the latter case, the expression, "the same day at evening, being the first day of the week," would find an exact parallel in meaning in the expression, "in the ninth day of the month at even," which actually signifies the evening with which the tenth day of the month commences. Leviticus 23:32.

76 Those who were to come before God from Sabbath to Sabbath to minister in his temple, were said to come "after seven days." II Chronicles 9:25; II Kings 11:5.

77 "After six days," instead of being the sixth day, was about eight days after. Matthew 17:1; Mark 9:2; Luke 9:28.

78 That sunset marks the close of the day, see the close of chapter 8.

79 Acts 2:1, 2.

80 Luke 24:49-53; Acts 1.

81 Horatio B. Hackett, D. D., Professor of Biblical Literature in Newton Theological Institution, thus remarks: "It is generally supposed that this Pentecost, signalized by the outpouring of the Spirit, fell on the Jewish Sabbath, our Saturday,"—commentary on the Original Text of the Acts, pp. 50, 51.

82 In 1633 William Prynne, a prisoner in the tower of London, composed a work in defense of first-day observance, entitled, "Dissertation on the Lord's-day Sabbath." He thus acknowledges the futility of the argument under consideration: "No scripture... .prefers or advanceth the work of redemption... before the work of creation; both these works being very great and glorious in themselves; wherefore I cannot believe the work of redemption, or Christ's resurrection alone, to be more excellent and glorious than the work of creation, without sufficient texts and Scripture grounds to prove it; but may deny it as a presumptuous fancy or unsound assertion, till satisfactorily proved, as well as peremptorily averred without proof."—Page 59. This is the judgment of a candid advocate of the first day as a Christian festival.

83 Luke 21:28; Romans 8:23; Ephesians 1:13, 14; 4:30.

84 Ephesians 1:7; Galatians 3:13; Revelation 5:9.

85 I Corinthians 11:23-26.

86 Romans 6:3-5; Colossians 2:12.

87 Psalm 118:22-24.

88 Ephesians 1:20-23; 2:20, 21; I Peter 2:4-7.

89 I Thessalonians 5:16

90 John 8:56.



Next: Chapter 11: The Sabbath During the Ministry of the Apostles



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