The Biblical Institute
28 THE FIRST DAY OF THE WEEK
WE affirm that the only weekly Sabbath of the Old and New Testaments is the seventh day. The terms, Jewish Sabbath, and Christian Sabbath, are not Bible terms. The term used by the Author of the moral code is, “The Sabbath of the Lord thy God.” Exodus 20:10. The Jews had annual sabbaths which are termed “your sabbath,” and “her sabbaths;” but the weekly Sabbath of the Bible is called by way of eminence, The Sabbath, in both the Old and New Testaments. TBI 321.1
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
1. What is the only weekly Sabbath in the Bible?
2. What may be said of the terms Jewish and Christian Sabbath?
3. What term does the author of the Sabbath use?
4. What were the annual sabbaths called?
5. How many weekly Sabbaths does the Bible recognize?
6. What were the steps by which the Sabbath was instituted?
7. Do these apply to any other day of the week but the seventh?
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The Bible does not recognize two weekly Sabbaths, one in the Old Testament, to be observed on the seventh day of the week, and one in the New Testament, to be observed on the first day of the next week. There is but one weekly Sabbath taught in all the Bible. The Sabbath of the Old Testament is the Sabbath of the New Testament. On the seventh day of the first week of time God rested from the work of creation. This he did not do on any other day of that week. He sanctified the very day of his rest. That is, he set it apart to a holy use. This he did not do with regard to any other day of the week. He put his blessing upon the seventh day, the day of his rest. This he has not done to any other day of the week. God has commanded the sacred observance of the day of his rest. He has not commanded the sacred observance of the first, or any other of the six secular days of the week. TBI 321.2
While it is freely admitted that the seventh-day Sabbath is taught in the Old Testament, the general impression is abroad in the Christian world that the observance of another day is taught in the New Testament. It is in hope of removing this false impression from the minds of candid readers that we come directly to the New Testament, and risk the discussion of this subject at this time on the testimony of inspired Christian writers. TBI 322.1
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
8. What day has God commanded to be kept?
9. Has he commanded the observance of any other?
10. What is the particular subject of this lesson?
11. When was the New Testament written?
12. By whom and for whom was it written.
13. How was it written?
14. What follows from these facts?
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And, first, we inquire, When was the New Testament written? Answer: In the Christian age Matthew, it is said, wrote his gospel six years after the resurrection of Christ. The other books of the New Testament were written later, and at different dates during a period of sixty-five years, after the establishment of the Christian church. Again we inquire, Who wrote the New Testament? Answer: Christian men, who had been converted from Judaism. And for whose benefit was the New Testament written? Answer: The men of the Christian age. How was the New Testament written? Answer: By inspiration of God. Then, if the New Testament was written in the Christian, and not in the Jewish, age; by Christian, and not Jewish, men; for the benefit of the men of the Christian, and not the men of the Jewish, age; and by inspiration of God; it follows that the terms used in the New Testament are the inspired terms for the Christian church. Now there are two days named in the New Testament, standing side by side, each claimed by different bodies of Christians as the Sabbath of the Christian church. These are the last and the first days of the week. The Seventh-day Baptists, and the Seventh-day Adventists, observe the seventh day of the week as the Lord’s Sabbath, while the Christian world generally hold that the first day of the week is the Sabbath for Christians. But how does this matter of these two days stand in the New Testament? TBI 322.2
The first day of the week is mentioned in the New Testament only eight times, and is not in a single instance spoken of as a Sabbath, a day of rest, or a sacred day. It is simply called the first day of the week. On the other hand, inspiration gives the seventh day of the week in the New Testament the sacred title of the Sabbath fifty-nine times. We will here give the eight texts which mention the first day of the week, and see if they prove what they are said to prove. TBI 323.1
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
15. How many times is the first day of the week mentioned in the New Testament?
16. Give the first text.
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FIRST TEXT. - Matthew 28:1. “In the end of the Sabbath as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary to see the sepulcher.” Here two days are mentioned. One is called the Sabbath, and the other, the day following it, is called the first day of the week. Which of the two days is the Sabbath for Christians? Is it the one that is simply called the first day of the week, and is never called the Sabbath, or spoken of as a day of rest in the New Testament? Or, is it the day which inspired Christian writers, in the Christian age, writing for the benefit of the men of the Christian age, call the Sabbath? TBI 323.2
SECOND TEXT. - Mark 16:2. “And very early in the morning, the first day of the week, they came unto the sepulcher at the rising of the sun.” We give this passage, and the following three, because we are giving every text in the New Testament that mentions the first day of the week. They only show that the first day of the week is called simply the first day of the week. TBI 324.1
THIRD TEXT. - Verse 9. “Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.” TBI 324.2
FOURTH TEXT. - Luke 24:1. “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.” TBI 324.3
FIFTH TEXT. - John 20:1. “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.” TBI 324.4
SIXTH TEXT. - VERSE 19. “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 said unto them, Peace be unto you.” From this text it is asserted that the disciples met on the day of our Lord’s resurrection to commemorate that event, and that Jesus sanctioned this meeting by uniting with them. To this assertion we reply:- TBI 324.5
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
17. The second.
18. The third.
19. The fourth.
20. The fifth.
21. The sixth.
22. What did the disciples then believe in regard to the resurrection?
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The disciples at that time did not believe that their Lord had been raised from the dead. Mark 16:9-14 proves this. It is there stated that he first appeared to Mary, who “went and told them that had been with him, as they mourned and wept. And they, when they had heard that he was alive, and had been seen of her, believed not.” Verse 11. They did not believe Mary. TBI 324.6
“After that he appeared in another form unto two of them as they walked, and went into the country. And they went and told it unto the residue; neither believed they them.” Verses 12, 13. They would not believe the two disciples to whom Jesus had that day made himself known at Emmaus. Read Luke 24:13-36. TBI 325.1
“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.” Verse 14. Jesus reproved the disciples for their unbelief in regard to his resurrection. And it is not remarkable that he should find his disciples together that evening, inasmuch as they had one common abode. Acts 1:13. “And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.” See also Mark 3:19. And our Lord appeared to them “as they sat at meat.” TBI 325.2
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
23. What was the occasion of Christ’s meeting with them?
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The simple facts in the case, then, are that Jesus appeared to his disciples at their home, as they were enjoying a common meal, and that they did not, two excepted, believe that he had arisen from the dead. But ministers gravely assert that they were assembled for religious worship, commemorating the resurrection of their Lord! Whether assertions of this kind be made in ignorance of the facts in the case, or to deceive the people, it is time that those who make them be rebuked, and the people read the facts in the case for themselves out of the New Testament. TBI 325.3
It is also asserted that Christ often appeared to his disciples on the first day of the week. But only one text (John 20:26) is cited to prove this assertion, and this proves nothing to the point. “And after eight days again his disciples were within and Thomas with them; then came Jesus, the doors being shut, and stood in their midst, and said, Peace be unto you.” The text says, the disciples were within, which does not mean they had gone out to meeting. They were at home. Again, after eight days does not mean seven, but carries us past the next Sunday to Monday night, at least. But here we are met with the assertion that the phrase, after eight days is indefinite, therefore does not prove that Christ appeared to his disciples on Monday evening. But if it be indefinite, who knows that it means just on week? In the name of common sense we protest against making the phrase indefinite in order to remove the circumstances from Monday, and then making it definite to establish it on Sunday. The phrase is either definite, or it is not. If it is not definite, then no one can tell the day on which Jesus met with his disciples the second time. If it be definite, then the second time that Jesus appeared to his disciples was as late as Monday night. TBI 326.1
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
24 What text is quoted to prove frequent meetings of Christ with his disciples?
25. Where were the disciples then?
26. To what day would “after eight days” carry us?
27. What is the seventh text?
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SEVENTH TEXT. - Acts 20:7. “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech until midnight.” TBI 326.2
It is asserted that the disciples after the ascension of their Lord, assembled on the first day of the week to commemorate his resurrection by the breaking of bread. We reply that the communion does not commemorate the resurrection, but the crucifixion of our Lord. 1 Corinthians 11:26. And as it was celebrated at Troas on a different day from that on which it was first instituted by our Lord, we conclude that it was not designed to be celebrated on any one particular day of each week. The meeting at Troas seems to have been an occasional meeting to break bread as Paul was to depart on the morrow. TBI 327.1
From the circumstance of there being “many lights in the upper chamber” where the disciples were assembled to break bread, we conclude that it was an evening meeting. Paul preached all night, and at day-break started off on foot to Assos, and there joined his brethren in a ship, and came to Mitylene. TBI 327.2
Now comes the inquiry, On what day of the week did that meeting hold all night? Answer: “Upon the first day of the week.” As each day commences at sunset, according to God’s division of time [Genesis 1], that meeting at Troas was held on what is called Saturday night, and Paul and his brethren started off on their long journey to Jerusalem in the morning of the first day of the week. Here is apostolic example for labor on the first day of the week. TBI 327.3
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
28. What is claimed as the purpose for which the disciples assembled on the first day of the week?
29. What does the communion commemorate?
30. Is it confined in the Scriptures to any particular day?
31. What is proved by the “many lights,” used on that occasion?
32. What part of the day must this night meeting have been held?
33. On the following light part of the day, what did Paul do?
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If it be said that the meeting at Troas was held on Sunday night, and that the disciples started on their journey Monday morning, we reply that in that case the meeting was held on the second day of the week; and those who with this position plead apostolic example from Acts 20:7 should keep Monday as the Christian Sabbath. TBI 328.1
But leaving the question in regard to what night this meeting was held, there is an important fact which places the subject beyond all controversy. The first part of each of the seven days of the week is night, the last part is the day. The disciples held a meeting in the first part of the day at Troas, and journeyed on the last part of the same day. If then, this day received the stamp of sacredness by this meeting of the apostles in the first part of it, their journeying in the last part of it removed the stamp of sacredness from it. TBI 328.2
EIGHTH TEXT. - 1 Corinthians 16:2 “Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” It is inferred from this text that Paul enjoins s public collection; therefore the Corinthian church met for worship each first day of the week; therefore it is the Christian Sabbath. But it is an important fact that the apostle enjoins exactly the reverse of a public collection. He says, “Let everyone of you lay by him in store.” This is an individual work for each to attend to at home. TBI 328.3
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
34. What does this show?
35. What is the eight text?
36. What is the inference on this text?
37. On the contrary what is the fact?
38. What is Justin Edwards’ admission?
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Justin Edwards, in his notes on the New Testament, comments on this text thus: “Lay by him in store; at home. That there be no gatherings; that their gifts might be ready when the apostle should come.” TBI 328.4
Prof. J. W. Morton, late missionary to Haiti, in his Vindication of the True Sabbath, says: “The whole question turns upon the meaning of the expression, ‘by him’; and I marvel greatly how you can imagine that it means ‘in the collection-box of the congregation.’ Greenfield, in his lexicon, translates the Greek term, ‘by one’s self, i.e. at home.’ Two Latin versions, the Vulgate and that of Castellio, render it, ‘apud se,’ with one’s self, at home. Three French translations, those of Martin, Osterwald, and De Sacy, ‘chez soi’ at his own house, at home. The German of Luther, ‘bei sich selbst,’ by himself, at home. The Dutch, ‘by hemselven,’ same as the German. The Italian of Diodati, ‘appresso di se,’ in his own presence, at home. The Spanish of Felipe Scio ‘en su casa,’ in his own house. The Portuguese of Ferreira, ‘para isso,’ with himself. The Swedish, ‘naer sig sielf,’ near himself. I know not how much this list of authorities might be swelled, for I have not examined one translation that differs from those quoted above.” TBI 329.1
There is another text which is so commonly urged in favor of the first day of the week as the Sabbath, that it may properly be noticed here. Revelation 1:10 “I was in the Spirit on the Lord’s Day.” TBI 329.2
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
39. What is the testimony of Prof. J.W. Morton?
40. What other text is quoted in behalf of Sunday?
41. What is claimed from this?
42. How long after the Revelation was John’s gospel written?
43. What does John call the first day in his gospel?
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It is claimed that this was the well-known title of the first day of the week when John wrote. How then does it happen that the same writer in his gospel, which was written two years later (see Bible Dictionary, Barnes’ Notes, etc., Hist. Sab. p. 189), calls the first day simply “first day of the week,” without any title whatever? John 20:1, 19 So far from its being true that Sunday was then called the Lord’s day, history conclusively shows that no authoritative instance of the application of that term to the first day can be found till the time of Tertullian, A.D. 200. TBI 329.3
What day, then, does John mean by the term Lord’s day? That he means some day of the week is evident; for it would be absurd to refer the expression to the gospel dispensation, and untrue to refer it to the future day of judgment. And inasmuch as the day of the week is not specified in the text, we must look to other scriptures to determine which day is meant. TBI 330.1
We lay it down as a self-evident proposition that that day must be the Lord’s day which he has claimed as his. He has never so claimed the first day in any manner either by word or act. He never rested upon that day;, never blessed it, never set it apart, never attached any title of sacredness to it, and never gave any command or its observance. But all these things he has done in reference to the seventh day. He rested upon it and sanctified it, or set it apart to a holy use, at creation. Genesis 2:2 In the fourth commandment he styles it, “the Sabbath of the Lord thy God.” Exodus 20:8-11. In Isaiah he emphatically calls it “my holy day.” Isaiah 58:13. And finally Christ himself declares, “The Son of man is Lord also of the Sabbath.” Mark 2:27. Whether therefore it is the title of the Father or the Son that is involved it pertains equally to the seventh day and to no other. TBI 330.2
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
44. What does this prove?
45. What day does John mean by “Lord’s day”?
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If anywhere in the New Testament a record could be found stating that the Son of man is Lord of the first day of the week, that fact would be held as conclusive in favor of that day; and any man who should question it would be reviled for his obstinacy. Why then not give the same weight to the fact that such a record is found for the seventh day of the week, the Sabbath of the Lord? TBI 330.3
We have noticed in the foregoing pages the eight texts which mention the first day of the week in the New Testament, and find no commandment to keep the day, no intimation of a change of the day of the Sabbath, and no grounds for inference that the day possesses any more sacredness than the five days that follow it. TBI 331.1
In contrast, we find that the Sabbath is mentioned fifty-nine times in the New Testament, and in every instance reference is made to the last day of the week, on which the Creator rested from his work, the day he set apart as his, the day on which he put his blessing. We here give reference to the texts in the New Testament which call the seventh day of the week the Sabbath. Matthew 12:1, 2, 5 (twice), 8, 10, 11, 12; 24:20; 28:1; Mark 1:21; 2:23, 24, 27(twice), 28; 3:2, 4; 6:2; 15:42; 16:1; Luke 4:16, 31; 6:1, 2, 5, 6, 7, 9; 13:10, 14 (twice), 15, 16; 14:1, 3, 5; 23:54, 56; John 5:9, 10, 16, 18; 7:22, 23 (twice); 9:14, 16; 19:31 (twice); Acts 1:12; 13:14, 27, 42, 44; 5:21; 16:13; 17:2; 18:4. TBI 331.2
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
46. What do we learn from the eight texts?
47. How many times is the Sabbath mentioned in the New Testament?
48. To what day do these texts refer?
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We do not propose to notice all these texts at this time, as many of them contain no other proof to the point than that the Sabbath is the inspired name of the seventh day of the week in the Christian dispensation. And we might here add, that if the phrase, “Christian Sabbath,” be admissible, the seventh day of the week is the Christian Sabbath. We will notice a few of the above texts. TBI 331.3
Matthew 24:20 “And pray ye that your flight be not in the winter, neither on the Sabbath day.” It is generally believed that this text has reference to the flight of Christians from the city of Jerusalem at the time of its destruction. Then our Lord recognized the existence of the Sabbath, A.D. 70, as verily as the seasons of the year. The text also shows that our Lord regarded the Sabbath as a definite day in the week. Some teach that the Sabbath is not a definite day of the week, but only “a seventh part of time,” or “one day in seven and no day in particular.” If this be a proper definition of the Sabbath, we may use the definition for the word in the text defined. This would make our Lord say, “But pray ye that your flight be not in the winter, neither on a seventh part of time!” If such a prayer had been answered so that the poor Christians might not leave on one day in seven, we would like to know when they could have made their flight. TBI 332.1
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REVIEW QUESTIONS ON LESSON TWENTY-EIGHT
49. What is proved by Matthew 24:20?
50. Explain Mark 2:27, 28.
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Mark 2:27, 28 “And he said unto them, The Sabbath was made for man, and not man for the Sabbath; therefore the Son of man is Lord also of the Sabbath,” The Jews supposed that the Sabbath was Jewish - made for them alone. They had the institution buried up with their traditions so that in their bigotry they even dared to charge the Lord of the Sabbath and his followers with desecrating it. Jesus rebuked them. “The Sabbath,” said he, “was made for man” - for the entire race. Many hold the limited view of the Sabbath which the Jews held and cry, “It’s Jewish;” but Christian Sabbath-keepers are happy to know that Jesus is Lord of the Sabbath of the fourth commandment which they observe and teach. TBI 332.2
Luke 23:56 “And they returned, and prepared spices and ointments, and rested the Sabbath day according to the commandments.” This is spoken of Christ’s intimate friends who had followed their Lord to the sepulcher. It was probably near the close of the sixth-day when Jesus died upon the cross. He was taken down and borne to the sepulcher. The Marys returned and prepared the spices. The Sabbath came as the sun went down. They rested. How? “According to the commandment.” The Sabbath, and the commandment guarding it, lived after Christ’s death, and Luke, writing as is supposed twenty-eight years after the crucifixion, records the observance of the Sabbath according to the commandments by Christians after the death of Christ, as an important fact for the Christian church. TBI 333.1