THE LORD'S DAY by Matthew Larson

Pacific Press Publishing Company · Oakland, California · Jun 18, 1894

FromSigns of the Times, Vol. 20, No. 32.

THE LORD'S DAY.

By Matthew Larson

BY ELDER MATTHEW LARSON.

"I WAS in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet." Rev. 1:10.

If there is to be a reformation in the last days, in respect to the observance of the Sabbath, as we have already shown that there will be, it becomes at once a matter of no little interest and importance to us to know, not only how we should observe it, but, also, which day should be observed. That there is, and should be, such an observance in the present dispensation is quite generally and freely admitted; but, unfortunately, there seems to be considerable difference and controversy as to the particular day. That the Lord has such a day in this dispensation, however, is clearly proven by our text, Rev. 1:10.

Now, here is a day plainly recognized, as late as A. D. 96, as the Lord's day. "I was in the Spirit on the Lord's day," says John. But our text does not inform us which particular day of the week is here referred to, the first or the last, the second, third, fourth, or fifth. The day is simply referred to and mentioned as a well-known institution, in need of no further explanation. Hence, we must go elsewhere in order to determine which particular day is intended. But where shall we go?—To the Bible, of course, for it is the only source to which we may go, and from which we may expect to obtain any reliable or authoritative information upon any question of this nature. If it does not furnish this information, then everyone must be left to decide the matter for himself as he may see fit.

Since "the Lord's day" is a new term, it is sometimes urged that it must, therefore, be used to designate a new institution, the first day of the week. But where does the Bible tell us that it is the first day of the week? Certainly our text contains no such information; and we challenge anyone to find any other text, either in the Old or in the New Testaments, that affirms or teaches any such thing. The first day of the week is never once mentioned in any of the inspired writings as a sacred day, or by any sacred title whatsoever. Whenever and wherever they speak of it, it is invariably spoken of as a common day, by its common title. Nowhere is it ever said to have been blessed or sanctified. Not even once is anyone ever said to have been blessed for keeping it, or condemned for its non-observance. Nowhere do we find any law or command, either by Christ or any of his apostles, for its sacred observance, nor where it is said that anyone ever did so observe it. And Paul says, "Where no law is, there is no transgression." Rom. 4:15. Hence, in the very nature of things, its observance is not, and cannot be, a Christian obligation. Sunday, therefore, is not, and cannot be, the "Lord's day."

On one occasion, and only one, do we find mention of any religious meeting being held on the first day of the week, and that was only a night meeting, when it is said the disciples had come together to break bread. Acts 20:7-14. But here it is not even once hinted, or intimated, that they had ever met on that day before, or that they ever would afterward. It was a farewell meeting. Paul was on his way up to Jerusalem, where he expected to be taken and put to death (verse 38), and did not know that he should ever see their faces again; and hence this meeting. He had remained with them over the Sabbath, and just as soon as the Sabbath was past and the first day of the week had come, he sent his fellow-laborers,—Luke, Sopater, Aristarchus, Secundus, Gaius, Timotheus, Tychicus, and Trophimus,—who were accompanying him on their way into Asia (Acts 20:5), down to the seashore, to sail on around to Assos, a distance of about forty-five miles by water, to meet him the next day, while he himself would remain overnight, hold this farewell meeting with the brethren at Troas, and attend to the breaking of bread. Thus, while Paul and the brethren were holding this meeting, his companions in the ministry were, by Paul's express appointment (verse 13), toiling all night on their way to Assos. And early Sunday morning, just as soon as "break of day" came, Paul resumed his journey, going on foot a distance of nearly twenty miles. A strange proceeding on his part, to say the least, if he had considered that day to be the "Lord's day," or the "Christian Sabbath"! That we are correct in this conclusion as to the traveling of Paul and his companions having taken place on Sunday, there can be no doubt, since it is a well-known fact that the Bible reckoning invariably begins the day with sunset. Thus, this being a night meeting, held on the first day of the week, would put it on what we now call Saturday night, and the "break of day" would be Sunday morning. See Lev. 23:32; Deut. 16:6; Josh. 8:29. Professor McGarvey, of the Disciple Church, says:—

"I conclude, therefore, that the brethren met on the night after the Jewish Sabbath, . . . and, considering this the beginning of the first day of the week, spent it in the manner above described. On Sunday morning Paul and his companions resumed their journey."—Com. on Acts. See also Prof. H. B. Hackett, "Life of Paul," by Conybeare and Howson, et al.

"But," it is argued, "Christ, after his resurrection, invariably met with his disciples on the first day of the week, and thus by his example he designed to teach us that we shall observe it." This, however, we deny. Christ never, so far as the record goes, met with his disciples on but one first day,—the day of his resurrection (Matt. 28:1; Mark 16:1-14; Luke 23:54-56; 24:1; John 20:1-19),—and in nearly every instance where mention is made of this day we notice that inspiration has taken the precaution of plainly informing us that the day preceding it, the seventh day, was the Sabbath, and that, too, by expressly calling it so.

We are now prepared to consider which day is meant by our text in Rev. 1:10. It is generally admitted that John wrote his gospel after he wrote the book of Revelation. Now if the apostle had intended the first day of the week by the term "Lord's day" in Rev. 1:10, is it not strange that, when he came to writing his gospel a little later, he should so ignore the day as to again call it simply by its secular name, the "first day of the week," thus indicating it to be just a common work day?

Which day, then, is the Lord's day? Which day does the Lord claim as his day? What saith the Scriptures? Of which day does John speak when he calls it the "Lord's day"? As already remarked, the text, Rev. 1:10, does not tell us which particular day of the week is referred to, but simply mentions it as a well-known institution, needing no further explanation. Had he meant to designate a new institution, such as the first-day sabbath would have been, the very nature of the case would have been such as to have called for and demanded an explanation. No such explanation being given, however, we are forced to the conclusion that he had in mind an old institution. And the only institution that had existed of the kind was the Sabbath, the seventh day of the week, and, hence, that must be the institution referred to.

The Greek term kuriakē, here rendered "Lord's," is defined by Donegan in his Greek lexicon as follows: "Adj., pertaining to or relating to a master,—in ecclesiastical authors relating to God or to Christ." Hence, "hē kuriakē hēmera," "the Lord's day," a day relating to or belonging to God or to Christ. It may belong to either or to both. The Greek term "kurios" (Lord), from which the adjective kuriakē (Lord's) is derived, is applied in the New Testament both to God and to Christ. In proof of which see Luke 2:22, 26; Acts 2:34; 3:19, 20; Rev. 11:15.

The Bible expressly tells us which day Jehovah claims, which day belongs to him, namely, the seventh day of the week. He says of it, "The seventh day is the Sabbath of the Lord thy God." Ex. 20:10. God says it is "my holy day" (Isa. 58:13), i.e., it is the "Lord's day."

This settles the question so far as Jehovah is concerned. But does it belong to Christ also? Is he Lord also of the same day?—"The Son of Man is Lord also of the Sabbath." Luke 6:5. See also Matt. 12:8; Mark 2:28. Then it is his day also,—the "Lord Jesus Christ's day." We have Christ's own words for it. Will anyone dare deny him by saying it is not, or that it must be some other day? Christ says, "All things that the Father hath are mine." John 16:15. "And all mine are thine, and thine are mine." John 17:10. Hence, the Sabbath belonging to Jehovah, it belongs to Christ also.

But how does it come to belong to Christ? What right has he to claim it? Answer—Because it was he who made it. "For by him [Christ]," says Paul, "were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him."

Who, then, was the active agent in creation?—Christ. Who was it that worked during the six days of creation?—Christ, the Son of God. And who was it, then, that rested on the seventh day and "blessed" and "sanctified" it?—The same being who labored during the six days of creation, of course, Christ. "All things were created by him, and for him." Hence, it was he who blessed and sanctified

the day, i.e., he made it, and, hence, it is his day—the Lord Jesus Christ's day.

"But," says the objector, "the record says it was God who blessed and sanctified the day." True, and is not Christ declared to be God?

"For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace." Isa. 9:6.

"He was in the world, and the world was made by him, and the world knew him not." "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." John 1:10, 1-3.

And was the Sabbath made? Christ says it was. "And he said unto them, The Sabbath was made for man." Mark 2:27. Who made it, then?—Christ, for "all things were made by him." This settles the question beyond dispute. We learn, then, that the Sabbath belongs to Christ in a most specific sense, for not only has he declared himself to be Lord of that day, thus claiming the day as his, but that he was its author, having made it the Sabbath by resting, or Sabbatizing, on that day, and then blessing and sanctifying it. How very proper, then, that it should be called the "Lord's day." "I was in the Spirit on the Lord's day," says John. He has a day, and that day is the seventh day of the week, as we have abundantly proven. And its observance is obligatory upon every follower of Christ, for he has said, "If ye love me, keep my commandments." John 14:15. Ruthven, Iowa.