The Sabbath-School by W. N. Glenn

International Tract and Missionary Society · Oakland, California · Apr 17, 1884

FromSigns of the Times, Vol. 10, No. 16.

The Sabbath-School.

By W. N. Glenn

LESSON FOR THE PACIFIC COAST.—APRIL 26.

The First Day of the Week.

ACTS 20: 7 is the seventh of the eight texts in the New Testament wherein mention is made of the first day of the week, and the only instance of its connection with religious services. From the facts that “the disciples came together to break bread,” and “Paul preached unto them,” it is argued that the apostles regarded the first day as the Sabbath. But neither of these facts establish this conclusion. When the Saviour instituted the Lord’s Supper, he did not specify any day for its observance, nor how often it should be done. Therefore his disciples might “break bread” upon any fitting occasion. And no one will deny that Paul would preach upon any day as the wants of the cause demanded, and opportunity was presented.

TO LEARN whether Paul regarded this first day as the Sabbath or not, it is necessary to inquire what he and his companions did during the time not occupied in the church service. Remembering that the day was then reckoned from evening to evening, and that this service of the communion and preaching was during the night (verses 7, 11), we must conclude that it took place during the first part of the day, or what is now known as Saturday night. The inquiry as to what the apostle did the remainder of the day is answered by the historian, who was one of the company, in verses 11, 13. Paul talked even till break of day, and departed. Where did he depart for? “And we went before to ship, and sailed unto Assos, there intending to take in Paul; for so had he appointed, minding himself to go afoot.” So it is plain that Paul himself traveled twenty miles during the daytime of the first day of the week, while his companions traveled by ship a much longer distance, around the cape to the same point. This could hardly be called observing the Sabbath. It is obvious that, this being the last time that Paul ever expected to visit Troas, the meeting on that night was a kind of farewell occasion, and would have been conducted in the same manner had circumstances placed the occurrence upon any other evening of the week.

Paul’s Last Meeting with the Ephesian Elders.

THE third day after leaving Assos, the ship bearing Paul and his companions landed at Miletus, the ancient capital of Ionia, and about thirty miles from Ephesus. He was anxious to reach Jerusalem before the Pentecost. But the vessel would make a short stay at Miletus, and he sent to Ephesus for the elders of the church to come to him. The interview was a most pathetic one, and Paul’s counsel shows the deepest concern for their welfare. See verses 18–35. In view of some of his predictions, it is no wonder the elders “wept sore,” and sorrowed “most of all for the words which he spake, that they should see his face no more.” A heavy responsibility was left upon them; the Holy Ghost had made them overseers to feed the church of God, which he had purchased with his own blood. Verse 28. And they were assured that after Paul’s departure grievous wolves should enter, “not sparing the flock;” and also that of their own body should men arise, “speaking perverse things, to draw away disciples after them.” Verses 29, 30.

FROM the beginning the church has been beset with persons who merely “seek their own, and not the things which are Jesus Christ’s.” Phil. 2: 21. Paul had had much bitter experience with “false apostles” at Corinth, and “false brethren” were enumerated among the “perils” he had passed through during his eventful career. 2 Cor. 11. No wonder the apostle wept as the Spirit showed him the dangers of the church which had been the object of his fostering care; and no wonder the elders wept as these things were pointed out to them, and they were assured that they would not have the long-trusted leader to guide them through their coming trials. The leaders of reform in the church, from that day to this, have invariably found their most perplexing difficulties arising from the work of those who were either false or self-sufficient and ambitious to lead rather than help. Just such dangers as were pointed out to the Ephesian elders beset the church at the present time, and the apostle’s injunction, “therefore watch,” should be diligently heeded. The apostle himself had warned night and day with tears. Verse 31.

TEARS have acted a prominent part in the work of salvation. They have often been irresistible when words were of no avail. The Son of God came from Heaven to weep over fallen man. He was “a man of sorrows and acquainted with grief.” He told his disciples, “Blessed are ye that weep now, for ye shall laugh.” Luke 6: 21. “Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.” John 16: 20. Paul tells the elders of Ephesus that from the first day he came into Asia, he had “served the Lord with humility of mind, and with many tears.” He had previously written to the Romans, and enjoined them to “Rejoice with them that do rejoice, and weep with them that weep.” Rom. 12: 15. His first epistle to the Corinthians was written “with many tears.” 2 Cor. 2: 4. Of those who “minded earthly things,” he had cautioned the Philippians, even with tears, that they were enemies of the cross of Christ. Phil. 3: 18, 19. And he was mindful of Timothy’s tears. 2 Tim. 1: 4. All workers for the Lord should remember the words of David, “They that sow in tears shall reap in joy.” Ps. 126: 5. And remember also the final promise to the redeemed, “God shall wipe away all tears from their eyes.” Rev. 7: 17.

PAUL’s last injunction to the elders was to “remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive.” Verse 25. This thought may be taken as the key-note of successful gospel work. It may be safely assumed that no real success has ever been achieved in the cause of God upon any other principle. It is the great bar to selfishness, which is man’s greatest obstacle. The exercise of this principle is not only a duty to our fellow-men in view of what our heavenly Father has done for us, but it is a duty we owe to ourselves as a necessary preparation for the kingdom of God. Charity is the only thing in our own power mentioned in the Scriptures that “covers” sin. 1 Pet. 4: 8. How important then that it be the leading principle of life. In this, as in all of his teachings, the Saviour enjoined nothing that he did not himself carry out in practice. He was not only a teacher, but he was a practical example of self-denial for the benefit of others. And in this respect the apostle was a true disciple. He had waived the rights of an apostle to support from those amongst whom he labored. He had toiled night and day, and had coveted no man’s gold or apparel. Despite his physical weakness, he could say, “Ye yourselves know that these hands [his own] have ministered unto my necessities, and to them that were with me.” Verse 34.

THE sacrifice of this world’s prospects was much greater in Paul’s day than in our time. Those who have studied the Scriptures in the light of the third angel’s message know that the time is short; that, laying aside the liability to death at any moment, there is not time ahead to warrant the prosecution of worldly interests with the hope of long enjoying success even if attained; that every species of secular enterprise is growing more and more uncertain as the years roll round. There is to-day nothing sure but the word of God; no safe investment but in the gospel enterprise. In view of the present condition of the world, and the judgments of the Lord in the earth, it can hardly be called sacrifice; it is wise business policy, to divert one’s time and means to that charity which will “cover” sins in the Judgment, and secure everlasting possessions. “Who then is a faithful and wise servant?” Matt. 24: 45.

W. N. GLENN.

Sowers and Reapers.

DOES it ever occur to Sabbath-school teachers that, in the prosecution of the Lord’s work, there are some to sow the seed, and some to reap the harvests that spring from the seed? And have they ever formed any just idea of the comparative importance of the two works? It is to be feared that, because the teacher’s part is to scatter the little seeds, he is often tempted to undervalue the importance of his work, and to perform it without due care, or in a half-desponding mood, because no higher work is entrusted to him.

The late Henry Moorhouse, the English evangelist, in his little work on “Ruth the Moabitees,” says a few words that may rouse teachers to a sense of the true importance of their work, and send them to it with a heart full of gratitude that they have the privilege to be the sowers of the seed; and of anxiety that they may do their work well:—

“I once lived next door to a farmer, and I used to see him when he went out to sow his fields. I said to him one day, ‘Why do you do that yourself?’

“Because,” he said, “I have not got a servant that I can trust to sow. I had one once that I could trust, but he has left me. I must have one to sow the seed in whom I can put confidence.”

“I have seen that very farmer go and hire the first Irish laborer that came along, to put in the sickle and reap. Who did the most important work? Not the man that reaped, but the man that sowed. So you, perhaps, who are toiling and laboring for the Lord Jesus Christ—you never see a soul won to the Saviour. Thank God for the great honor he is conferring upon you in making you a sower, even if he makes somebody else the reaper. Sow the seed beside all waters, and by and by, both sower and reaper shall rejoice together. When the Master winnoweth the barley, we shall all get the praise that is due to us.”—Geo. W. Anderson, D. D., in Baptist Teacher.