The Christian and Jewish Sabbath.
By E. B. Sanders
In looking over a number of the Oberlin Evangelist, Oct. 27th, 1858, I find an article entitled the "Christian and Jewish Sabbath," in which the Sabbath of the Lord is held up in a light not authorized by inspiration. Now truth is what we are seeking. The Bible is our guide, and let us carefully search the sacred pages, and see if the views advocated in the above named article are in accordance with divine teaching. See the article referred to for the following: "The orthodox in their laudable zeal to preserve to the church and the world this divine institution of the holy day, have been in danger of grasping an obsolete institution, rather than holding forth the substance and spirituality of the Lord's day." The obsolete institution here spoken of is elsewhere called the Jewish Sabbath, not sabbaths but Sabbath, where it is evident the Seventh-day Sabbath is intended, and is the institution called obsolete; but let us examine the Scriptures and see if the view taken is correct. The decalogue says, "Remember the Sabbath day," not a sabbath day, but the Sabbath, a definite day. We are not left in darkness as to what day this definite Sabbath comes upon. Read a little farther: "but the seventh day is the Sabbath of the Lord thy God," not a seventh day, but the seventh. Having now found which day is the Sabbath, let us see how long it endures. "Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual covenant." Pray how long does a perpetual covenant last? Does it ever become obsolete? But why was it given? for "it is a sign between me and the children of Israel forever." Ex. xxxi, 13–17. Then we see the seventh day Sabbath is a sign, seal or memorial, to keep in memory the true God, the God that made the heavens and earth. But how long was this memorial to last? He says it is perpetual, a sign forever. David says "Thy name, O Lord, endureth forever; and thy memorial, O Lord, throughout all generations." Ps. cxxxv, 13. Who are the children of Israel? "They are not all Israel which are of Israel;" but "the children of the promise are counted for the seed." Rom. ix. Again, "Now we brethren as Isaac was, are the children of promise." Gal. iv, 28. Hence we are Israelites by adoption, or in reality those who follow Christ are the true Israel of God. David speaking of Christ [Ps. xxii] says, "A seed shall serve him; it shall be accounted to the Lord for a generation." If all generations of Israel must keep the Sabbath of the Lord, here is one that must needs obey also. But this generation will endure forever. Ps. lxxxix, 29. Consequently the seventh day Sabbath will be truly perpetual, and therefore not an obsolete institution. Let us hear the great Teacher. "For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." Matt. v, 18. Is the word "seventh" or the word "the" a jot or tittle of the law? That Christ had reference to the law of God, or decalogue is evident from verse 19, where he speaks expressly of the commandments. What shall we understand by the "spirituality" of the Sabbath or the Sabbath law? In the decalogue, the greatest crimes are mentioned, which comprehend all crimes of a less degree. Thus the law says, "Thou shalt not kill," which is the greatest crime of that nature; yet if a man should attempt to kill another and fail, he is guilty of breaking the law. This is keeping the law in spirit, if we neglect not the smaller things. See Hosea viii, 12, where God says by the mouth of the Prophet, "I have written to him the great things of my law." Dare we neglect such small points of the law as the word "seventh." But to return to the article. "The Sabbath of the decalogue is truly the Sabbath of Eden; but the Jewish sabbath as prescribed by Moses is another institution, essentially the same but adapted to the Jewish system." Here the seventh day Sabbath that the Jews observed is essentially the same as the Lord's Sabbath. But is it not just the same, as though the Jews had observed no extra ceremonies? The idea conveyed is, that if the ceremonies of the day are removed, the day must of course be changed; but what mode of reasoning will prove the change is not stated. Again the idea advanced that Moses prescribed a weekly sabbath lacks a Thus saith the Lord in its favor. Moses told the children of Israel that the Lord had given the Sabbath. Ex. xvi, 29. Again, the Lord came down on mount Sinai and spoke the law in the hearing of all Israel. The Sabbath command is a part of that law. Deut. iv, 12, 13. Also God wrote them himself on two tables of stone, and sent them by Moses to the children of Israel. But hear him through the Prophet: "Moreover also I gave them my Sabbaths to be a sign between me and them." Ex. xx, 12. The Lord does not say your sabbath or the sabbath of Moses, but my Sabbath. Is God a Jew, that his holy Sabbath should be called Jewish? Read again: "What Moses did by divine direction, Jesus, the Lord of the Sabbath did—modified it and adjusted it to his system of religion. In token of his right to do this, he changed the day from the seventh to the first day of the week." Did Christ come to legislate upon his Father's law? Did he come to change the law? David, long before, had declared the law perfect; could he better it by changing the Sabbath? Christ did not come to change or abolish, but to magnify and make it honorable. Isa. xlii, 21. Where is the authority for changing the Sabbath? Where is the chapter and verse that says the Lord's holy day is the first day of the week? On the contrary, God has declared by the mouth of the prophet David, "my covenant will I not break, nor alter the thing that has gone out of my lips." Ps. lxxxix. What God's covenant is may be learned by consulting Deut. iv, 13. How dare we then in the absence of any authority, presume to keep a day not commanded or authorized by even an inspired example? How dare we institute an ordinance of our own to commemorate the death, burial, and resurrection of Jesus of Nazareth, when those events already have their mementos, instituted by our Saviour? But who did change, or try to change the Sabbath? as no one has done this by divine command, we must look for it somewhere else. It can be found in the acts of the "Man of Sin, and mystery of iniquity." He who should think to change times and laws, and exalt himself above all that is called God, by thinking to trample his holy Sabbath under foot and instituting in its place a First-day worship. Truly Isaiah was right when he saw in vision and exclaimed, They have changed the ordinance, and gave it as one reason why the earth was burned and few men left. Isa. xxiv.