The Sabbath the Test of Loyalty by R. M. KILGORE

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 28, 1910

The Sabbath the Test of Loyalty

By R. M. KILGORE

R. M. KILGORE

In working out the problem of evil, degrees of guilt are found in the transgressors of God’s law, according to the degree of light or knowledge possessed, and the motives which prompt the act. The heathen, without the written law, can not be equally guilty before God with the peoples of civilized nations. King David’s sins made a darker record, and have given greater occasion for the enemies of God to blaspheme, even to this day, than did those of his less responsible subjects. The proud, pretentious Pharisee, who brought the weeping, repentant Mary to the Master, was under far greater condemnation before God than was she, and his garments were far more spotted with the flesh than were those of the one he so eagerly accused.

“Sin is the transgression of the law,” and “by the law is the knowledge of sin.” The law by which God defines sin is the law of ten commandments. Scanning these commandments, we see that some of them are of such a character that they may be broken without previous thought or intention. Thus the third, sixth, seventh, eighth, and ninth commandments may be violated in a fit of passion, an abrupt and unexpected trial, or a strong, unusual temptation.

When these extenuating circumstances are known, earthly courts extend clemency, and temper the degree of punishment accordingly. But when a crime is committed, and it is found that it was premeditated, deliberately planned, prepared for, and that the deed was executed in cold blood, it is known as

“malice aforethought,” and is regarded as the darkest offense in the calendar of crime, meriting the severest punishment that man can legally inflict.

The Sabbath Law

The terms of the fourth commandment cause it to stand out from all the others, and its provisions are such that it can not well be violated on the spur of the moment. He whose intellect is within the range of moral accountability, having his attention called to its plain, simple language, and carefully considering its import, can not fail to understand its meaning.

In this commandment God has given to every one an opportunity to stop and think. The Sabbath comes only once in seven days; so all may have ample time to decide what they will do when it comes,—whether they will, or will not, obey God. Again, and in addition to the plain and unmistakable language of the commandment itself, and lest men should forget their obligation, God calls out, in love and kindness to all, “Remember the Sabbath day, to keep it holy.” Thus no room is left for any palliating circumstances; no fit of passion, no sudden and unexpected trial or temptation, can enter into the sinful act of Sabbath-breaking.

Therefore when man is given seven full days in every week in which to reflect, to calmly deliberate, and to make his decision; when, knowing what God requires, he, with an air of indifference and with head erect, dons his working garb, and walks out on the Sabbath to his daily vocation; when, at the close of the day, he enters upon another week with the avowed purpose and full determination that when the six days are passed, he will not keep the Sabbath; when, in an attitude of defiance he says, by that which speaks louder than words, “Who is the Lord, that I should obey his voice? . . . I know not the Lord,”—when he thus challenges the authority of the Lawgiver, and offers the greatest possible indignity to him who created all things in six days, and gave the Sabbath that all men might know him (Eze. 20:12, 20), he commits an offense of no small magnitude against God and his government. Thus the Sabbath truth becomes the great test of loyalty for these last days.

Dickson, Tenn.