By J. L. Dagg
Thesis Statement: When Christians observe the first day of the week as a sabbath unto the Lord, they fulfill the requirements of the fourth commandment. The one-day-in-seven principle, reiterated in the Decalogue (Ten Commandments), was established at Creation for perpetual observance. The Decalogue delineates God�s principles of morality which must always be universally applicable.
The computation of time by weeks, appears to have prevailed at a very early period. It may be traced back to the time of Laban, who said to Jacob: "Fulfill her week" (Genesis 29:27). A less visible trace of it may be seen in the account given of Noah, who waited "seven days:" and afterwards "another seven days,"(Genesis 8:10-12) in his attempts to discover whether the deluge had subsided. The hebdomadal division of time existed very early in the gentile world; and no account of its origin is so probable, as that it was received from Noah, the father of the new world. No evidence appears that Noah received it as a new institution from God; or that it originated with him. The statement of Scripture is, "God rested on the seventh day: wherefore God blessed the seventh day, and sanctified it" (Genesis 2:2-3).
This is the origin of the institution. When the decalogue was promulgated from Sinai, it did not speak of the sabbath as an institution before unknown. The command, "Remember the sabbath day,"(Exodus 20:8) implies a knowledge of its existence; and this is confirmed by the previous historical fact, that the fall of manna had ceased on the sabbath day.
Since the sabbath originated at the creation, and was known before the giving of the law to the Israelites, it cannot be one of the abrogated Jewish ceremonies. The sabbath was made for man; and not exclusively for the Hebrews. The reason for it is taken from God's rest on the seventh day, after six days' work in creating the world; and not from anything that pertained specially to the nation of Israel. The institution is adapted to the nature of man, as a religious being, and the relation which he sustains to his Creator.
The decalogue was given as a law to the Israelites. Its preface shows this: "I am the Lord thy God, which have brought thee out of the land of Egypt." It is further proved by the promise annexed to the fifth commandment: "That thy days may be long in the land which the Lord thy God giveth thee." But, though given to the Israelites, it was given to them as men. The ceremonial law was given to them, as the Congregation of the Lord; and the judicial law was given to them as the Nation of Israel. But the decalogue was adapted to the relations which they bore to God and one another, as men. The same relations are in human society everywhere; and therefore the same obligations bind everywhere. This part of the Mosaic code possesses universal and perpetual obligation; and this part, God specially distinguished from all the rest. He pronounced it audibly from Sinai, and twice engraved it in stone, in token of its perpetuity. In writing to gentiles at Rome, and at Ephesus, Paul refers to the decalogue, as a law which they were bound to obey (Romans 13:8-10; Ephesians 6:2); and has thus decided that it was not peculiar to the Jews, or confined to the abrogated covenant. The ministration of the law in the letter, he distinguishes from the ministration of the Spirit, and declares it to be done away when the veil is taken away from the heart (2 Corinthians 3:6-12); but the change then wrought does not consist in making a new law, but in transferring the writing from the tables of stone, to the fleshly tables of the heart.
Among the precepts of the decalogue, we find the command: "Remember the sabbath day." As the whole decalogue binds us, so does this commandment. No man has a right to separate it from the rest, and claim exemption from its obligation. Christians, therefore, must observe the sabbath; and, as a day which God has hallowed, it is specially appropriate for the public worship of God.
Some [religious groups], in a conscientious regard to the divine commands, observe the same day for their sabbath that the Jews observe� But they mistake, as we conceive, the true import of the precept. They interpret it, as if it had been expressed, "The seventh day of the week is the sabbath," and as if the Jewish division of the week were recognized and fixed; whereas the language is, "Six days shalt thou labor, and do all thy work; but the seventh day is the sabbath of the Lord thy God." The seventh day, is that which follows six days of labor; and the words of the precept express no more. From the nature of the case, the regular return of the sabbath, at equally distant intervals of time, must be expected to follow. We may have light thrown on the true meaning of the language employed, by comparing it with that which enjoined the observance of the sabbatical year. The comparison may be advantageously made for this purpose, by examining a passage in which the sabbatical day and the sabbatical year are both enjoined (Exodus 23:10-12). "Six years thou shalt sow thy land, and shalt gather in the fruits thereof; but the seventh year thou shalt let it rest, and lie still." "Six days thou shalt do thy work, and on the seventh day thou shalt rest." As the seventh year is not determined by a natural division of time into weeks of years; so the seventh day is not determined by a natural division of time into weeks of days. No one thinks of the seventh year otherwise than as the year which follows six years of regular toil in the cultivation of the earth, and as regularly returning at equal intervals. The precise similarity of the command enjoining the observance of the seventh day sabbath, proves that the same method of interpretation must be applied to it. If an obligation exists to observe Saturday, or Sunday, rather than any other day of the week, it cannot be found in this precept of the decalogue, and must be made out in some other way.
The decalogue, in its admirable adaptedness to the relations in human society, displays the wisdom of its Author, [the Lord God Almighty]. We may see this wisdom in the adaptedness of the fourth commandment to universal observance. Since the rotundity of the earth has been demonstrated, it has become apparent, that a precept requiring the observance of the seventh day of the week, could not be obeyed universally, unless some meridian were established by divine authority for the universal computation of time. A few years ago it was stated in some of our missionary intelligence, that a practical question of duty in the observance of the sabbath had arisen between some missionaries, who had met at their field of labor on the other side of the globe, having sailed to it by different routes, some by the eastern and others by the western. On comparing their computation, their sabbaths differed; and what was Saturday to one party was Sunday to the other. If the seventh day of the week had been commanded, these missionaries could not have obeyed without becoming sabbath-breakers to each other; and if no higher wisdom than that of Moses, who was ignorant of the earth's true form, had dictated the decalogue, its admirable adaptedness to the condition and circumstances of men, in every age and country, and under every meridian, would not have been secured.
Another objection to the interpretation which supposes the seventh day of the week to be prescribed, may be seen in the fact that it makes Scripture dependent on tradition. Had the observance of the new moon, or of the full moon, been commanded, the means of ascertaining the time intended would have been within the reach of every one; but had the Scripture commanded to observe the seventh day of the week, who could know the day required? No banner is hung out in the sky, to distinguish it from the other days of the week. The revolution and boundaries of the week are not determined, like the revolution of the seasons, by any natural phenomena. The precept, once engraven in stone, and now indelibly recorded in God's book, would stand before us, binding each individual conscience to obedience; and yet the precept itself would give no clue by which to ascertain its true meaning. How could each individual know that he did not mistake the time, and profane the very day that God had hallowed? He has no other means of knowledge than tradition. The right sabbath may have been handed down without mistake, from the time of the creation, or from the time of Moses; but what proof have we? None but tradition. God has wisely decided to make known his will to men by Scripture, rather than by tradition; but what is the advantage, if the meaning of Scripture must be determined by tradition?
Another argument for our interpretation of the precept, may be drawn, from the word employed in the New Testament, to denote a week. It is the same word that is rendered sabbath, appearing sometimes in the singular form, sometimes in the plural. Take, for an example, the phrase "the first day of the week,"(John 20:1) which, literally rendered, is, "the first day of the sabbath or sabbaths." This may be explained, the first day according to the computation of the sabbath or sabbaths. But, however explained, it indicates that the sabbath determined the week, and not the week the sabbath.
According to the view which we have taken of the fourth commandment, Christians obey it, as literally as the Jews. The latter derive their series of weeks by tradition from the time of Moses; we derive ours by tradition from the time of Christ. We see with pleasure, the beginning of our series, in the brief accounts of Scripture, where the day on which Christians met for worship, is specified. On the first day of the week our Lord rose from the dead. This day was filled with the tidings and proofs of his resurrection, and with the admiration and joy of the disciples, and was closed with a meeting of the disciples, in which Jesus appeared in person. In his account of this meeting, the evangelist is careful to repeat that it was on the first day of the week (John 20:19)�.The feast of Pentecost occurred according to the law (Leviticus 23:16), on the day following the Jewish sabbath. It was therefore on the first day of the week, that the Holy Spirit was poured out, and three thousand converted under the preaching of Peter. [This was the birthday of the church.]
The disciples at Troas met together to break bread (Acts 20:7); and the inspired historian is careful to tell us, that it was on "the first day of the week." In writing to the Corinthians, Paul directed them, in making their religious contribution for the poor saints at Jerusalem, "On the first day of the week, let every one of you lay by him in store, as God hath prospered him� (1 Corinthians 16:2). In describing the wonderful revelation which he received on the isle of Patmos, John says, "I was in the Spirit on the Lord's day"(Revelation 1:10). By this phrase, he seems to designate the day on which our Lord arose, and which had been consecrated to his worship.
As the Mosaic revelation displays divine wisdom, in its mode of exhibiting the fourth commandment; so does the Christian [New Testament] revelation, in its mode of recommending the first day of the week to our observance. The old covenant, with its priesthood, and forms of worship, had passed away, and there was a fitness in instituting a new form of worship to be introduced, and it was fit that the resurrection of our Lord should begin the new computation, and be commemorated by it. But while the first day of the week is expressly mentioned, had the observance of it been expressly commanded, the same difficulties would have originated, that would have attended the observance of the seventh day of the week. It would have rendered the Christian Scriptures dependent on tradition for their interpretation, and the Christian sabbath impossible to be observed throughout the world, in strict obedience to the requirement. As the matter has been left, the decalogue is transmitted to us, requiring the consecration of one day in seven; and the New Testament teaches us, that no times are holy in themselves; and that the regard which the Jews demanded, for the day on which they kept their weekly sabbath, and for their other holy days, so far from being obligatory on Christians, is inconsistent with the nature of the Christian economy (Colossians 2:16; Galatians 4:10-11, Romans 14:5-6; 1 Timothy 4:1-10). The proportion and the succession of time, as prescribed in the fourth commandment, are obligatory; but no particular periods of duration have in themselves special sanctity. We [have] the example of the apostles, to observe the first day of the week as the Christian sabbath; but not in such a sense as to fetter the conscience with insuperable difficulty, in such a case as that of the missionaries before mentioned.
The worship, adapted to the day, requires to be social; and each individual Christian may unite with his brethren, in the worship of God, on the day set apart for it, with the full conviction that, in so doing, he is honoring the Author of Christianity [the Lord God Almighty], and strictly obeying the decalogue. [Amen.]