THE NEW-TESTAMENT SABBATH.
By J. H. Rogers
THE subject to be taken under consideration is that of the teachings of the Scriptures, especially the New Testament, in regard to the Sabbath. We believe, as is expressed by the apostle, that “all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” Whatever doctrine or work is not taught therein may not be required of any man. As a starting-point for our examination, we will take Mark 2:27: “And he said unto them, the Sabbath was made for man, and not man for the Sabbath.” By this our minds are evidently carried back to a period in the world’s history when the Sabbath was made. See Gen. 2:2, 3. This record furnishes us with the foundation of the Sabbatic institution. In establishing this memorial of creation we find that God did three things: He rested upon, blessed, and sanctified the seventh day. As Christ was the Word in the beginning with the Father, and “all things were made by him,” the statement made in Mark 2:28, “Therefore the Son of man is Lord also of the Sabbath,” is eminently proper. The commandment requiring the observance of the Sabbath is placed in the midst of the decalogue which the good and great of all times have acknowledged to be God’s immutable law,—of which Christ said: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” Matt. 5:18. We will consider the example of our Saviour concerning the observance of the Sabbath. Turning to Luke 4:16, we find it was his “custom” to worship in the synagogue on the Sabbath day. And again, in verse 31 we read that he “came down to Capernaum, a city of Galilee, and taught them on the Sabbath days.” At a subsequent time, he was teaching in one of the synagogues on the Sabbath, and there came to him one who had a spirit of infirmity eighteen years. And Jesus rebuked the power of the disease, and said: “Thou art loosed from thine infirmity.” “The ruler of the synagogue answered with indignation,” and said: “There are six days in which men ought to work; in them therefore come and be healed, and not on the Sabbath day.” Instead of feeling reproved by the ruler, he said: “Thou hypocrite,” showing that the Saviour regarded him as carrying a false impression concerning the true observance of the Sabbath. For, while he would admit of the loosing of the animals to take them away to water, he would find fault with the Saviour for doing a less work, in point of labor, in exercising his healing power over the spirit of infirmity. See Luke 13:10–17. In Matthew 12 we learn that while Jesus with his disciples was passing through the corn on the Sabbath day they plucked and ate of the same. Being accused by the Pharisees he justified his disciples in their course by citing the case of David when he fled from Saul, in eating the shew-bread, and also of the priests who served in the temple, and on the Sabbath days offered additional offerings. That as these were matters of necessity with David and the priests in doing what they did, and therefore proper, so with the disciples; he pronounced them “guiltless.” He thus sought to relieve the Sabbath of the useless traditions with which they had cumbered it. And they asked him saying, “Is it lawful to heal on the Sabbath days? that they might accuse him.” With this, he propounds to them a question concerning a work of mercy that they dare not deny. Verses 10, 11. Then follows the legitimate conclusion that what he did was not a violation of the Sabbath, but that acts of mercy might be performed in accordance with the law of the Sabbath. As a recognition of the perpetuity of the Sabbath in the Christian dispensation, we have Matt. 24:20: “But pray ye that your flight be not in the winter, neither on the Sabbath day.” The flight alluded to was the flight from Judea when Jerusalem would be besieged by the Roman army, the “abomination of desolation,” which event did not take place till the year A. D. 70. So that his instructions to the disciples had allusion to a time forty years after these words were spoken. Then if the sacred regard for the Sabbath should be held in memory by the disciples during this time to such an extent that they prayed that they should not have to flee on that day, our conclusion is that it is sacred yet; for since that time who has had the authority to change, or set aside its observance? Coming down to the time of our Saviour’s death and burial, which, as stated by Mark in chapter 15:42, was “on the preparation, that is the day before the Sabbath,” we learn that the holy women returned from the sepulcher and “prepared spices and ointments; and rested the Sabbath day according to the commandment.” Luke 23:56. According to what commandment could they have rested? Answer, The fourth commandment, which enjoins the observance of the seventh day. For the first verse of the following chapter shows that they came upon the first day of the week, bringing the spices with them; thus showing a plain distinction between the Sabbath and the first day of the week. Next we consider the examples of the apostles. Acts 13:14, 42–44 shows that Paul preached to the Jews and Gentiles on that day. Coming to Philippi, a Gentile city, it is said of Paul and his company, “And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake to the women which resorted thither.” Acts 16:13. We see that the apostle was not dependent upon the opening of the synagogue, but retiring from the tumult and busy scenes of the city, spent the day in sacred devotion. In Acts 17:2, we learn that “Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the Scriptures.” Here we learn that that which was Christ’s “custom” was Paul’s “manner.” Therefore, Paul must have been a Christian Sabbath-keeping preacher. For in chapter 18:4, we find him in the synagogue every Sabbath, preaching to the Jews and to the Gentiles. While the Sabbath has been spoken of fifty-nine times in the New Testament referring to the seventh day as the weekly Sabbath, the first day of the week is mentioned but eight times, as follows: Matt. 28:1; Mark 16:2, 9; Luke 24:1; John 20:1, 19; Acts 20:7; 1 Cor. 16:2. And not in a single instance is it referred to as a rest day or a holy day. In conclusion, as we see that the Sabbath has been kept in all the past ages as a memorial of God’s creative work, and the keeping of it recognized and practiced by Christ and the apostles, it is evident that no change has been made by divine authority. But man through apostasy has changed the keeping of the Sabbath of the Lord to the “wild solar holiday of all pagan times.” I recommend a careful study of the Bible, the word of God, upon this important subject, with the hope that we may all so walk in the truth that we may at last enter into the rest remaining to the people of God.