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MKIOCOrV MSOIUTION TBT CHAIT
(ANSI and ISO TIEST CHART Mo, 2)
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/^PLIED JIVHGE Inc
1653 Cost itain StrMt ~ " ~ ■
Roch«rtjw, Nm York 14609 USA
(716) 482 -0300- Phon«
(716) 28CI -9089 -Tax
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SCRIPTURAL REASONS
For Observing The Lord's Day As
The Christian Sabbath
By REV. W. G. HANNA, B.A.
"The Sabbath was ma4e for man"— AforA 2:27'.
"The Lord's Day'^/?«'. /:/9. •
The Sabbath was one of the. first institutions that God
established for the human race. His* own example furnished
the rule for its observance (Gen. 2:3). The seven-day division
of time in the patriarchal period may have been associated
with its observance;
When God chose a special people to be the custodians and
disseminators of His revelation, one of the first requirements
•was the obseVVance of the Sabbath (Ex. 16:21-30). Later, when
He entrusted them with the permanent moral code for the
human face, He set the command safe^arding the day at its
centre (Ex. 20:S-11), thus showing the significance He attached
to it. Then He incorporated the requirement of its observance,
in the ceremoiCal law specially intended for the Hebrew people.
In the lapse of time the Hebrew people allowed the moral
significance of the Sabbath to be overshadowed by the burden-
some ceremonial with which they surroimded it. Hence our
Lord Uf ted into the place of appropriate emphasis its moral
agnificance, as a day of special blessing for all manlcind (Mark
2:27).
As .the Lord of the Sabbath (Mark 2:28), He 4>wered it
with new richness of meaning and associated its manifold bless-
ings with the day that was to bear His own name ever after.
(1) By rising froiti the tomb on the first day of the week
and bestowing upon men the assurance of completed
redemption.
By appearing as risen Ho His disciples, at differeiit
places, thus opening up a new hope for them (Mark"
16:^11, 12, 13; Matt. 28:8-10; Luke 24;34; Jphn
20:19^3). /
(2)
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•V.
(3) By putting upon - the lips of men the enheartening
: ; message, ."The Lord is riseh indettd" (Luke 24:34).
(4) By bestowing the gift of the Moiy Spirit upon His
disciples (John 20:21-2^2/), and first commissionmg
them to 'preach the gogpel to all the world (John
20:21, with Mark 16:9-/16), v
(6) By iippearing in their mjidst at their [first devotional
meeting and bestowing His benediwbh upon them
(John 20:19-23). 7 \
Besides, therci is no record of Jesus appearing On the^ following
Jewish Sabbath, but on the day after, on the second i^ord's D^y
when the disciples were met as on the first, He appeared ih
their midst again, to lead Thomas back to faith land to accept,
his worship (John 20:26-29). Thus we are shown the importance
our Lord attached to His own day from its beginiling, and the
place He assigned to it, in the life of His Church. He deliberately
passed by the Jewish Sabbath and set this day as the weekly
memoriJa of His redemptive mission to the world,, the day to
be associated with the worship of Himself, V ,
Moreover, many believe that ?the descent of \ the Spirit
(Acts 2) took place on thfr.Lord's Day, the first day of the eighth
week after the Resurrectibn. This is also the tradition of the
early Church.
The Apostles claimed to have the mind of Christ, land were
under the direction of the ftoly Spirit enabling them to under-
stand the will of the Master. .What was the effect \of these
things upon them? '.
1. They were men of strong Jewish associations, aiid could
not easily "drop the Jewish Sabbath out of sight. Biit they
observed the Lord's Day with special regard, very early In their
ministry. \
2. About 67 A.D. Paul wrote to the Corinthians!
1^:1-2), the direction which he states he had previou^yl
to the Galatians. "Upon the first day of the week let evei
of you lay by him in store as God hath prospered him."l
here taken for granted that the Lord's Day is a day distingi
from other days by its religious use, and that it was "^
occasional, but a regular recurring arrangement.
3» About three years later, i.e., A.D. 60, it is eviden^ that
the first and not the seventh day of the week was observted as
the day of worship. We learn from Acts 20:6-7, that for seven
days Paul waited at Troas to meet with the brethren there, on
their day of public worship, which would seem to have been of
/
/
/
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weekly Gccurrehce, and to have just passed when he amvcd. •
During the interval the Jewish Sabbath must have passed alsO;
yet the fact that no mention .is made of it, shows that.lt Jjas
not the day on which Christians met for public worship. Nor
should it be overlooked that' at that mectmg Paul preached
and the Lord's Supper was observed (verse 7). ^.
Thus early in the history of the Christian Church, we tind
that the Lord's Day was the time, chosen for (I) a pubUc
assembly of the Church, (2) a sermon, (3) the^eelcbration of
the Lord's Supper, and. (4) the giving of an ofTerjnR., T",'^^
with prayers (which characterized all gatherings of the discipl(fl|)\
are the essentials of worship and cleariy establish that tttfe V
observance of the first, rather than the seventh day of the\ ^■
week, as 'the day of worship, was sanctioned by the condut^^ ,^.
of the Apostle Paul; so the permanent and moral obligation of >
the Sabbath resting upon all men is distinctly assoaated with
the Lord's Day.
, ' But as Judaizers in the early Church required eircumcision,
ip they insisted on t^c observance of the Jewish ceremonial
Sabbath by Christian i converts. Paul met this error in Colos- .
sians 2:16-lV, "Let ni man therefore judge you in meat, or in
drink, or in respect of V feast day or a hew moon or^a ^^gth
day, which are a shadow of things to come; but the h^Mjs
Christ's." This appears to be the fulfilment of^HoseaJZll.
When theVords are cKamined in the light of Num. 28wF-4,
MO. 11-16; L Chron. 23:30-31; U. Chron. 2:4, 8, 13; Neh.
13:33; and Ezek. 45:17, the meaning of the Apostle is unmis-
takable. It is that the Jeiirish dispensation including the
seventh day Sabbath as a shadow, has given place to the
Christian including the Lord's Day. Very clearly the distinctly
Jewish characteristics .of thKSabbath have passed away. ^ ,
So in Galations 4:10^il,\he Apostle writes to the victims
of the Judaizing spirit, "Ye^obs^tve days, and months and
seasons and years. I am afraid of you lest by any memis I have
bestowed labor upon you in vain." They were bound up with
ceremonialism. They had not learned that Judaism had served
its preparatory purposes. They would bind the yoke of the
Jewish ceremonial upon the shoulders of Chn^tians. Therefore,
the Apostle, expresses fear leSt the^f have failed to grasp the
meaning of the gospel. It is fait to beUeve that this would be .
his answer to modem Judaizers who would require the ob^rvance
' of the Jewish ceremonial Sabbath instead of the Lords Day
in-the Christian Church..
-■-'■ — -^KCHJ^^^P^- -j
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It is to be noted that the gospels refer frequently to the
Jewish Sabbath until after the resurrection of Christ. The
Acts of the Apostles bring the first day of the week iiito view
prominently as a day of worship. Tne Epistles mention the
Jewish Sabbath but seldom, and then chieAy to furnish an
argument for its abolition.
. The Apostles gave no rules for its observaiice. They did
not denounce its violation as did the Hebrew prophets, nor did
they include the breaking of it in any list of offences.
Special importance is to be attached to the fact that in the
last, the propnetic 1 book of the New Testament, projecting
thought into the future of the Church, the Lord's Day alone is
mentioned (Rev. 1:10). It is very significant too that while
for "the day of the Lord," we find uniformly "He hemera Kuriou,
here we h&yrc Kuriake hemera, an entirely new terrn. The new
term coined to expre8$ the thought in this connection obviously
indicates that the Lord's Day is toije the day of rest and worship,
the Sabbath of the Christian Church. '
It is sometimes urged that there is no specific command
requiring the change of days. The answer is, this is not necessary
in view of the acts of Christ on the first and second Lord's Days,
the Apostles' statement that the distinctly Jewish Sabbath has
passed away with the Jewish Ceremonial, and the frequent
mention of the first day of the week observed as a day of worship
with the sanction of the Apostles who were taught and directed
by thjB Holy Spirit. It is upon this grou<»d that the greater part
pt the New Testament is accepted as true, directive and obligr
atory. There is the best authority, therefore, for observing
the Lord's Day as the Christian Sabbath, which God requires
us to remember and keep holy. ,
The Lord's Day Alliance of Canada
633 Confederation Life Building Toronto
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