Review and Herald, Vol. 1, No. 2.
What day of the week was observed by the Apostles and Primitive Christians?Page 1
What day of the week was observed by the Apostles and Primitive Christians?
The practice of the Apostles and early Christians is justly admitted to have an influence in determining how we should understand and discharge our religious duties. For this reason, the strongest efforts are made to show that they regarded the first day of the week as the Sabbath. But the Scriptures afford no evidence of this. On the contrary, there is the fullest proof that they religiously observed the seventh day—the only day which is called Sabbath in the New Testament. In confirmation of this statement, we notice the distinction that is constantly made in the writings of the Apostles between the Sabbath and the first day of the week. The seventh day is uniformly called the Sabbath, and the first day is mentioned only as such. Had the writers of the New Testament adopted any other day for the Sabbath than the one commonly called by that name, their manner of speaking of these days is both mysterious and deceptive, as it is directly calculated to mislead us respecting a religious duty. No person who regards the first day for the Christian Sabbath, will apply this name to the seventh day; neither will one observing the seventh day, style the first day of the week the Sabbath. The reason is obvious. Such a course would be contrary to his understanding of truth, and it would lead others to misunderstand his sentiments. For this reason the Apostles would not do it. In addition to this custom of calling the seventh day the Sabbath, we find it was the custom of those early Christians to assemble for divine worship on the Sabbath day. The manner in which the Sabbath and the first day following our Lord’s crucifixion were observed, sufficiently proves what the sentiments and practice of the disciples were at that time. It is said of them, that “they rested the Sabbath day according to the commandment,” and on the first day they “traveled and went into the country.” In the 13th chapter of Acts, we are told that Paul and his company went to a place of worship in Antioch on the Sabbath day; and we have a sketch of the sermon preached by Paul on that occasion. By the request of his Gentile hearers, he preached the next Sabbath, when nearly the whole city came to hear him. In Philippi, Paul and his company, on the Sabbath, resorted to the river side where prayer was wont to be made.—At this time Lydia was converted and baptized. In the 18th chapter of Acts, it is said of Paul, who was associated with certain disciples in Corinth, that “he reasoned in the synagogues every Sabbath, and persuaded the Jews and Greeks;” and this practice he continued in their city a year and a half. At Ephesus, Paul went into the synagogue and reasoned with the Jews, which is also admitted to have been on the Sabbath day. In Thessalonica, there was a synagogue of the Jews, and Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures; Acts xvii, 2.—These quotations are sufficient to show that the Apostles and primitive Christians observed the ancient Sabbath. In Acts xxviii, 17, Paul, in reply to the slanderous reports of his enemies, declares that he had committed nothing against the customs of the fathers. Now, was it the custom of the fathers to keep the seventh day for the Sabbath? And was it contrary to their custom to keep the first day? If so, then Paul kept the seventh day of the week, and not the first, for the Sabbath. In this thing there was a perfect agreement among all the Christians of the apostolic churches. The Jews, who were ever ready to accuse them, and render them despicable in the eyes of their nation, never upbraided them with a violation of the weekly Sabbath, which with them was a crime worthy of death. These facts are sufficient to prove that the Apostles and their associate Christians religiously observed the Sabbath of the fourth commandment. What was the Practice of Christians after the Apostles?
With a consistent Christian, the testimony and practice of what are called the Christian Fathers, have not authority sufficient to direct him either in devotion or in duty, when their testimony is not supported by the Scriptures. It has, however, been generally alleged, by the advocates of the first day of the week, that the united testimony of the earliest Christian writers prove that they observed this day as the Christian Sabbath, to the exclusion of the seventh day. This is the more frequently admitted, on account of so few possessing the means of investigating the subject for themselves, and from the confidence had in the integrity of those who have asserted it. But, for the honor of Christianity, it is to be hoped that this declaration is made more for want of information and consideration than from a thorough knowledge and recollection of what the Fathers have written on the subject. To aid the reader in forming or correcting his opinion on this subject agreeably to facts, we briefly notice the grounds on which the advocates of the first day have erred, in stating that those early Christians kept this day as the Sabbath. As vital piety declined in the church, after the days of the Apostles, outward ceremonies and unscriptural observances were made to supply its place; and under a pretence of doing honor to Christ, the Virgin Mary, the Apostles and Martyrs, a multitude of days were eventually introduced to religious notice, and urged upon the Christians by their teachers. Among others were Ash Wednesday, Holy Thursday, Good Friday, &c.—The first day of the week, or Sunday, on which it was supposed Christ rose from the dead, was urged upon them as a festival in honor of the resurrection, and as such only it appears to have been used for a long time; and it appears not to have been originally intended to supercede the religious regard universally paid by Christians to the weekly Sabbath. Agreeably to this view of the subject, the learned Morer, though an advocate for the first day, states that in St. Jerome’s time, who was born as late as A. D. 544, the Christians, after divine worship on the Lord’s day, followed their daily employment; and St. Jerome represents Paula, a devout lady, with the virgins and widows attending her, after coming home from worship on the Lord’s day, as sitting down to their daily tasks, which consisted in making garments for themselves and others. Chrysostom, Gregory, Augustine, and Jerome, not only connived at but recommended and enjoined this labor upon the Lord’s day, from the consideration that only a small part of the day was occupied in divine worship. The following authorities will shed more light on the subject.10 Athanasius, A. D. 340, says—“We assemble on Saturday, not that we are infected with Judaism, but only to worship Christ the Lord of the Sabbath. Socrates, an ecclesiastical historian, A. D. 412, says, “Touching the communion there are sundry observations and customs, for almost all the churches throughout the whole world do celebrate and receive the holy mysteries every Sabbath; yet the Egyptians adjoining Alexandria, together with the inhabitants of Thebes, of a tradition, do celebrate the communion on Sunday.” “When the festival meeting throughout every week was come, I mean the Saturday and the Sunday upon which the Christians are wont to meet solemnly in the church,” &c. Eusebius, A. D. 325, as quoted by Dr. Chambers, states that in his time “the Sabbath was observed no less than Sunday.” Gregory expostulates thus—“With what eyes can you behold the Lord’s day, when you despise the Sabbath? Do you not perceive that they are sisters, and that in slighting one you affront the other?” Sozomen says—“Most of the churches carefully observed the Sabbath.” Grotius, whose learning and candor eminently qualified him for a witness in this case, observes—“The Christians kept the holy Sabbath, and had their assemblies on that day, in which the law was read to them, which custom remained to the time of the council of Laodicea, about A. D. 355, who then thought meet that the gospel should also be read on that day. These things considered, refute those who pretend that the first day of the week, or Lord’s day, is substituted in the room of the Sabbath.” M. de la Roque, a French Protestant—“It evidently appears, that before any change was introduced, the church religiously observed the Sabbath for many ages; we of consequence are obliged to keep it.” The authors here quoted are resorted to by our opponents, whenever they have occasion for their testimony, and we have never heard their veracity questioned. From their statements it is very evident, that the introduction of the first day of the week to religious notice was the effect of superstition; that it was at first but partially observed, and that by but few as a festival; afterwards by more; and finally by the greater part of professing Christians, who still observed the seventh day as the Sabbath. It was by ecclesiastical councils and imperial decrees, that it finally superseded the Sabbath as a national and church holy day in most Christian countries.—Sab. Vindicator. THOUGHTS ON THE SABBATH
By John Nevins Andrews
Those who observe the Sabbath of the Bible, may plead as their foundation, a divine institution. "GOD BLESSED THE SEVENTH DAY AND SANCTIFIED IT." In this consists the Sabbatic institution itself. As God has never taken this blessing from the seventh day, the original institution still exists. As God has never sanctified another day of the week, much less enjoined another day as a weekly Sabbath, it is the only Sabbatic institution. Jehovah was the first who rested on the seventh day. His example was followed by the Son of God, and by the church universal so far as the record of inspiration extends. How absurd to believe that the Great Creator observed a "carnal ordinance"! As the seventh day was here sanctified by God, its observance is henceforward a moral duty. But like the other precepts of the Decalogue, it was not at first expressly enjoined in the written word. When God enjoined the Sabbath on Israel, [Ex. xvi,] he pointed out the true seventh day, by a threefold weekly miracle, which continued for the space of forty years. Thenceforward the history of the Sabbath is given in the records of inspiration, so that a knowledge of the true seventh day has been preserved to the church. When the law was given by the voice of the Almighty, we find the observance of the Sabbath enforced by the fourth commandment. The reason for its observance, as well as the date of its sanctification, is also clearly given. The Lord made heaven and earth in six days and rested the seventh, "wherefore the Lord blessed the Sabbath day and hallowed it." The Sabbath then is a standing memorial of God's act of creation. By its observance men would have kept in memory the knowledge of the true God. We have now considered three important points in the history of the Sabbath; first, its institution, [Gen. ii,] second, the fact that the true seventh day was pointed out to Israel, [Ex. xvi; Neh. ix,] and third, the grand law of the Sabbath, [Ex. xx.] As we proceed in this examination, we notice three different sabbaths. First, the Sabbath of the Lord—the seventh day, [See Ex. xx,] second, the sabbaths of the Jews, the first and eighth day of their feasts, &c., [Lev. xxiii,] and third, the sabbath of the land, the seventh years. [Lev. xxv.] As the Sabbath of the Lord had a real existence before "the law of commandments contained in ordinances" was appended, therefore, when that law was nailed to the cross, the Sabbath remained in full force. Not so with the sabbaths of the Jews, and the sabbath of the land. That law gave them their only force; and when that ceased they were abolished. The most precious blessings are promised to those who keep God's Sabbath. See Isa. lvi and lviii. And it is worthy of note, that this prophecy pertains to a period when God's salvation is near to be revealed. The blessing is promised to "the son of the stranger," (the Gentile,) as well as to Israel. Mark the distinction between God's Sabbath, and those of the Jews, as presented in the prophets. Of the perpetuity of the first, let us judge after reading Isa. lxvi, where we are informed of its existence in the new earth. But God assures us by the prophet, that the latter shall "cease." See Hosea ii, 11. The fulfillment of this prophecy may be read in Col. ii. Please compare Isa. lvi, 4, Ex. xx, 10, with Hosea ii, and Lev. xxiii, and note the language, "my sabbaths," and "her sabbaths." Though the scriptures nowhere teach or authorize a change of the Sabbath, yet they contain an accurate prophecy of the power that should do this thing. Let the reader compare Dan. vii, with the history of the Papal Church, and note its acts of changing "times and laws." We have seen the grand law of the Sabbath embodied in the Decalogue. We come now to the New Testament. That our Lord did not destroy that law, or lessen our obligation to obey it, he clearly teaches in Matt. v, 17-19. And we may with the utmost safety affirm "that the apostles did not disturb, what their Lord left untouched." See Rom. iii. 31; James ii. We say, therefore, that the New Testament teaches the perpetuity of God's law, and FOR THAT REASON DOES NOT RE-ENACT IT. Brevity forbids a more lengthy notice of this important point. Our Lord came to "magnify the law and make it honorable." He kept his Father's commandments; but he brushed aside the traditions of men by which they were made void. "The Sabbath," says he, "was made for man, and not man for the Sabbath." By which he rebuked the pharisaic observance of the Sabbath on one hand; and the views of those on the other who teach that the Lord's Sabbath is one of the things against us, which were taken out of the way at Christ's death. [Col. ii.] The fact that those who had been with Jesus during his ministry "rested the Sabbath day according to the commandment," after his crucifixion, and resumed labor on the first day of the week, shows clearly that they knew nothing of its change from the seventh to the first day. The fact that God has never sanctified the first day of the week, shows plainly that it is not sacred time—is not a divinely instituted Sabbath. The fact that he has never required us to rest on that day, shows that its observance in the place of the Sabbath, is a clear instance of making void the commandments of God to keep the traditions of men. That sanctified time exists in the gospel dispensation, or in other words, that there is a day which belongs to God, is clear from Rev. i, 10. That "the Lord's day," is the Sabbath day, is plain from Isa. lviii, 13. As the SABBATH WAS MADE FOR MAN, we find it under all dispensations, and in every part of the Bible. Those, therefore, who profane the Sabbath, sin against God and wound their own souls.
J. N. ANDREWS.