The Truth Found



This we might expect, because the Saviour had instructed them to follow him in obedience to the Father’s will, and they walked even as he walked, and taught others to do so. TFNOS 25.1

Luke 23:56. At the time of the crucifixion, they “rested the Sabbath day according to the commandment;” and the commandment enjoins to rest the seventh day, and not the first day. And we find by the next chapter that the first day immediately succeeded the Sabbath, so of course the Sabbath day was the last day of the week. TFNOS 25.2

Acts 13:14, 27. This 14th verse and context says that Paul and Barnabas went into the synagogue and preached on the Sabbath day. In verse 27, Paul says the prophets were read every Sabbath day. Though this passage does not say that they kept the Sabbath, it contains important information on the subject by showing that Paul and Barnabas, who were ministering in A. D. 45, and Luke, who wrote A. D. 63, called that the Sabbath day whereon public meetings were held in the synagogue, which we very well know was the seventh day. Thus we have the testimony of the apostles and evangelists that the Sabbath was not changed, but remained on the seventh day, after the resurrection and ascension of the Saviour. TFNOS 25.3

Verses 42, 44. By these, we learn that after the Jews had departed from the synagogue, the Gentiles requested that the gospel be preached to them the next Sabbath: and that accordingly the next Sabbath day almost the whole city came together to hear the word of God. At this time, then, the apostles did not recognize, neither did the Gentiles know of, the change for which so many now contend. TFNOS 26.1

Acts 15:21. The testimony of this chapter is very important, because it contains an account of a council of “the apostles and elders” at Jerusalem (verse 6), held in A. D. 52; and James said that Moses was read in the synagogue every Sabbath day. Thus James with Paul recognized that as the Sabbath day on which Moses was read in the synagogues, which was the seventh day. We would here remark that, (1) It cannot with propriety be claimed that because this council was held at Jerusalem by those who were Jews by birth, that therefore they called that day the Sabbath which had ceased to be the Sabbath, to conciliate the Jews; for these same individuals were appointed to preach the gospel, “beginning at Jerusalem” (Luke 24:47); so that the gospel in its purity and power went forth from that very place at the hands of those very men. (2) They spoke by consent of the Holy Spirit, as we learn by verse 28. (3) The council was called for the express purpose of considering the claims of Jewish ordinances, which they decided were not binding. TFNOS 26.2

Verse 5. But the Sabbath of the Lord was not in any wise Jewish, as we have proved. TFNOS 27.1

Chap. 16:13. This text shows that there were other places besides the synagogues where the worshipers of God assembled on the Sabbath. At Philippi, Paul, Silas, Timothy, and Luke attended one of these Sabbath meetings by a river side. TFNOS 27.2

Chap. 17:2. This text says that Paul reasoned three Sabbath days in the synagogue; also that it was his “manner” so to do. TFNOS 27.3

Chap. 18:1-4. Here is a very important testimony. At Corinth, Paul lived a year and six months, following his occupation of tent-making, and preaching every Sabbath, persuading the Jews and Greeks. TFNOS 27.4

Against all this strong array of testimony from the Acts of the Apostles, the advocates of the keeping of Sunday only produce the meeting on the evening of that first day at Troas, where it is not said that that first day was a Sabbath, or was considered sacred, or that the churches had any custom of that kind; but, on the contrary, it is clear that Paul started on his journey on Sunday morning; hence, that text contains positive proof that the first day was not, by Paul, considered a sacred day. TFNOS 27.5