Lessons for Bible Students.
(History of the Sabbath, pp. 178-192.) Soon after his first epistle to the Corinthians, Paul visited Troas; in the record of that visit, what occurs? Did Paul break the Sabbath on his way to Troas? Note, p. 178. What were the circumstances of this visit of Paul's to Troas? What is the argument drawn from this scripture? Even if this proposition could be established, would this follow as a necessary conclusion? To judge of this argument, some facts must be kept in view: first, have we any other mention in the New Testament of a meeting upon the first day of the week? Second, can any stress be laid upon the expression, 'when the disciples came together,' &c.? and why? Third, what was the ordinance of breaking of bread designed to commemorate? Fourth, which day presents the greatest claims for this ordinance, the day of the resurrection, or the day of the crucifixion? How often did the church at Jerusalem celebrate this ordinance? Is it not, then, presumption to argue from it a change of the Sabbath? In what part of the day was this meeting at Troas held? How is it proved that this meeting was upon what would now be called Saturday night? What eminent authors admit this? Note pp. 180, 181. Thus we have conclusive proof that Paul resumed his journey—when? Of what is this fact an incidental proof? Of what is it a positive proof? How long after the alleged change of the Sabbath was this narrative written? Does the writer, Luke, apply any title of sacredness to the first day of the week? How does this comport with what he records concerning it in his gospel? What instructions did Paul write to the Romans in the same year that he visited Troas? What are these words quoted to show? Should such a doctrine be adopted without being thoroughly tested? What reasons have we to conclude that the Most High would not abrogate the Sabbath, without stating the fact in explicit language? Is there anything said about the Sabbath, or fourth commandment in Rom. xiv? If Paul here had any reference to the Sabbath or fourth commandment, how would his testimony comport with that of James? How would it agree with what he had previously written in this same epistle? Of what law does Paul in the same epistle, affirm the perpetuity? Was Paul here treating of the moral law at all? What was the topic under consideration? Does the fourth commandment stand associated with things of this kind? What was there in the ceremonial law, associated with precepts concerning meats, &c.? Of whom, in great part, was the church of Rome composed? Does the expression, 'every day,' in this chapter, include the Sabbath of the Lord? Give an instance of the same expression where we know that the Sabbath is not included? What text proves that God in this dispensation still claims a day as his own? What text is often quoted to show that Paul regarded sabbatic observance as dangerous? Note p. 186. Do not those who take this view of Gal. iv, 10, contradict their argument on Rom. xiv? If so, how? How long after the penning of the epistle to the Romans, did the memorable flight of the people of God from Judea occur? In what month did it occur? What evidence have we that it did not occur upon the Sabbath? To what were these providential circumstances probably owing? Had the disciples then forgotten the Sabbath? How long after the destruction of Jerusalem was the book of Revelation given? What also does it bear as to time and place? In this date what may be noted as having a real existence? To the question, 'What day is intended by this designation?' how many answers have been returned? What is the objection to the first answer? Why cannot the second answer be admitted? What can be said of the third answer? What has been ascertained with regard to the term of first-day sacredness, thus far? What is this text supposed to furnish? Several facts show that the first day of the week has no claim to the title of Lord's day. Does this text define the term? How did Matthew, Mark, Luke, and Paul, designate it? At what times do they mention it? Which did John write first, his gospel, or the Revelation? If then he designed in the Revelation to give the title of Lord's day to the first day of the week, why did he not call it so in his gospel? Has the Father or the Son ever claimed the first day of the week in any higher sense than they have each of the six working days given to man for labor? What is true of the testimony adduced to prove that it has been adopted by the Most High in place of that day which he formerly claimed as his own? In setting aside the third answer, what may be said of the first day of the week? What day is the Lord's day? When God gave to man six days of the week for his own labor, what did he do with the seventh? As God has never put away this day, is it not his holy day still? How did the Law-giver state his claim to the day in the ten commandments? About eight hundred years after this, what did God say by the mouth of Isaiah? What claim did the Lord Jesus put forth when upon earth? Here at the close of the Bible history of the Sabbath, what two facts of deep interest are presented?