Earlier text: The Light of the WorldTHERE are so many ways of attacking the Sabbath, which crosses at the many points the inclinations of the natural heart, that we sometimes almost forget the old cry of its being exclusively a Jewish day. But from time to time investigation incidentally unearths some allusion or other in the ancient historians, and emphasizes the value of what has been known already, and held too lightly, concerning the Sabbath period among other nations than the Jewish. There seems to be accumulating just the evidence needed to demonstrate that the knowledge of the Sabbath, like the knowledge of God, was a primeval possession of the race, though they did not like to retain it in their knowledge. That early civilization called the "Accadian" has attracted deserved attention. "Passing over the recent translation which Dr. G. Smith has given of the Chaldean traditions concerning 'creation and the fall,' we are arrested by a most interesting fact, attested, we are told, by a remarkable tablet (a brick burned in the fire); namely, that the observance of the Sabbath was known among the ancient Babylonians. The author expresses himself thus (Assyrian Discoveries, p. 12): 'In the year 1869, I discovered among other things a strange Assyrian religious calendar according to which the months are divided into four weeks, of which each seventh day is set apart as a day when no work whatever must be done.' H. Fox Talbot, an expert in Assyrian, translates thus two lines of the tablet in question: 'On the seventh day, he institutes a holy day and commands the cessation of all business.' The writer adds: 'This tablet is, in my judgment, most important as affirming clearly that the origin of the Sabbath is to be traced up to creation. It has been known for a certain time that the Babylonians indeed observed very strictly the Sabbath. On such a day the king was not permitted to go abroad in his chariot; several kinds of food were forbidden, &c.; but it was not known that the Sabbath could be traced so far back.'—Report of the Biblical Archaeological Society, vol. 5, page 427. "The Rev. [Prof.] Sayce, another very learned man, translates this the largest portion of the calendar just mentioned: 'The seventh day, feast of Merodach and of Zir-Panitu [two divinities]. A great festival. A Sabbath. The prince of nations may not eat the flesh of birds nor cooked fruits. He must not change his apparel. White robes he may not put on. Sacrifice he may not offer. He may not ride in his chariot. In royal fashion he may not legislate. A review of the army the general may not hold. Medicine for his sickness of body he may not apply.' 'It is proper to have a sacred place. In the night, in presence of Merodach and Istar, the king will present his offerings. He will sacrifice. Lifting up his hand, he will adore in the place consecrated to the deity.' Ib., vol. 7. "Mr. Sayce concludes as follows: 'The principal interest of this calendar is that it bears witness to the existence of a Sabbath, or seventh day, in which, with the Babylonians as with the Assyrians, certain kinds of work were forbidden. It may be remarked, in addition, that several of the commandments in force among them exhibit a remarkable analogy to the Levitical law and the practices of the Jewish Rabbis. That which I have translated 'Sabbath' is expressed by two Accadian words (one of the oldest languages of this region) which literally signify a day of cessation (of work), or, a day when it is contrary to the law (to work). The word 'Sabbath,' however, is not itself unknown to the Assyrians, who designate it by the expression Sabbatu, which signifies in their language, day of rest for the heart. This calendar is written in Assyrian, but, to judge of it by the numerous Accadian expressions which it contains, the original should have been written at an epoch much earlier than the seventeenth century before Christ, when the language of the Accadians seems to have been extinct. "This discovery, then, destroys at a single blow the theories of Paley and others who contend that the Sabbath was an exclusively Jewish institution, unknown before the distribution of the manna in the desert, and of which if the authors of Genesis speak at all, they do it by anticipation. This document, on the contrary, proves to us clearly that the seventh day was known and observed as a Sabbath at least two centuries before the promulgation of the law on Sinai. And this, taken in connection with the other facts given in the history of the creation, confirms the word of the Saviour: 'The Sabbath was made for man.'" Thus far the article mentioned. On turning to the later edition of Smith's work, revised by Professor Sayce, I find all confirmed which has been written (see Scribner's reprint, pages 89 and 308) with a sentence or two more which deserve to be quoted. "If references to the fall are few and obscure, there can be no doubt that the Sabbath was an Accadian institution, intimately connected with the worship of the seven planets. The astronomical tablets have shown that the seven-day week was of Accadian origin, each day of it being dedicated to the sun, moon, and five planets, and the word Sabbath itself, under the form of Sabbatu, was known to the Assyrians, and explained by them as 'a day of rest for the heart.' A calendar of saints' days for the month of the intercalary Elul makes the 7th, 14th, 19th, 21st, and 29th days of the lunar month Sabbaths on which no work was allowed to be done. The Accadian words by which the idea of Sabbath is denoted, literally mean 'a day on which work is unlawful,' and are interpreted in the bilingual tablets as signifying 'a day of peace, or completion of labors.'" After quoting the tablet already given, Professor Sayce adds: "The antiquity of this text is evident not only from the fact that it has been translated from an Accadian original, but also from the word rendered 'prince,' which literally means 'a shepherd,' and takes back to the early times when the Accadian monarchs still remembered their predecessors had been only shepherd-chieftains." We may be thankful not only for the testimony of the rocks, but for that of the firebricks. Somewhere, God cares for it, the evidence is always turning up which strengthens the external evidence of the word and the institutions it creates. How plainly we see the same spirit of asceticism, which is only covert legalism in the proscription of "medicine," by this early exposition of the fourth commandment's original form. Then, as afterward among the Jews, and still, there was the spirit which sought to compound, probably, for greater faults by lesser observances. The Saviour's work in stripping away inhuman restrictions from Sabbath observance has only more clearly demonstrated (from another point of view) that the Sabbath which all men recognized at one time or another was "made for man."—Rev. S. F. Scovel, in Christian Statesman. "Old Things Are Passed Away."
By W. N. Glenn
THERE are few scriptures more frequently quoted in support of error than the latter part of 2 Cor. 5: 17: "Old things are passed away; behold, all things are become new." It is forced into service to abolish the law, to set aside the prophecies, to ignore the entire Old Testament, and finally, to greatly depreciate all New Testament teaching that is not in harmony with strictly modern theology and inclination. It is one of those convenient phrases which the "unstable wrest, as they do also the other scriptures, unto their own destruction." 2 Pet. 3: 16. Webster gives as a definition of wrest, "To turn from truth, or twist from its natural meaning." The most inexcusable feature of such dealing with the Scriptures lies in the fact that it is not done only with "some things hard to be understood," but "also the other scriptures." 2 Cor. 5: 17 is not hard to be understood, if the context, or even the entire verse, be read. From a course of very clear reasoning, the apostle draws a fair conclusion: "Therefore, if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." It is very plain that there is no reference whatever to old doctrines of the Scriptures pertaining to the gospel, or new things overturning them; but that the reference is solely to the life of the sinner who turns to Christ. He becomes a "new creature," which could not be without his old manner of life—his thoughts, desires, associations, and aspirations—passing away, and being replaced by a new or different life. The individual converted to Christ, if he would overcome unto the end, must needs live in a new spiritual atmosphere. Peter expresses the idea in his first letter, chap. 4: 3: "For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings, banquettings, and abominable idolatries; wherein they think it strange that ye run not with them," &c. This shows the change from the old to the new to be of such a radical character that the unrenewed do not understand it; "they think it strange." There is described in the seventh chapter of Romans, a transition state, or process of change from the old to the new, which illustrates how great is the change, and how terrible the conflict: "I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." Verses 21-23. The deliverance from such a "wretched" state, as shown in the following verses, is only "through Jesus Christ our Lord." And the triumphant result is expressed in chap. 8: 1, 2: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." The passing away of the old, and all things becoming new, in the sense of 2 Cor. 5: 17, is further shown in Eph. 4, the point being especially manifest in verses 22-24: "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness." But the specific declaration of what things pass away with the old man, and what appear in the new man, is found in Gal. 5: 19-23. The "works of the flesh," or of the "old man," here enumerated will be readily recognized as violations of the moral law. "Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." The foregoing is an accurate description of the "new creature" in Christ, as contrasted with the "Gentiles," or those out of Christ, "being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Eph. 2: 12. "Every man that hath this hope in him purifieth himself." 1 John 3: 3. Surely no one ought to mistake what old things should pass away and give place to new things in the Christian's life. Surely it could not be any part of the Scriptures, which were all "given by inspiration of God, and are 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." 2 Tim. 3: 16, 17. The Gathering to Christ.
By S. P. Bollman
"And I, if I be lifted up from the earth, will draw all men unto me." John 12: 32. IN that beautiful prophetic blessing recorded in Gen. 49: 10, "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and to him shall the gathering of the people be," we have a direct reference to the same gathering which shall result from the lifting up of the Saviour, referred to in John 12: 32. That the crucifixion of Christ was the most amazing occurrence ever witnessed, there can be no doubt. That it ever did occur, must be the wonder of wonders, whilst intelligent beings study the mysteries of "redeeming grace and dying love." The design of the Saviour's death was to "put away sin, by the sacrifice of himself" (Heb. 9: 26); and thus to open up "a new and living way," into the holiest of all, "by the blood of Jesus." Heb. 10: 19, 20. Such was the great and gracious object of his death; and this being the case, a wondrous power flows through these channels, to draw to the Saviour those who are to be the subjects of "the grace of God which bringeth salvation," which salvation "hath appeared to all men." Titus 2: 11. But the cross has also its incidental attractions. Many eyes have looked to Calvary as a remarkable spot in the world's history—have in spirit stood awed at the unusual occurrences which transpired when the Son of God was suffering on the cross, and especially when he "bowed his head and gave up the ghost." John 19: 30. The strange darkness, the earthquake, the rending of the veil between the holy and most holy place in the temple,—all these connected with the crucifixion, are events toward which thousands who will never be drawn to Christ in any saving sense, have looked with a strange veneration, and which they have, in imagination, viewed with a kind of reverential wonder. This class (a very large one) is made up of those enjoying the ordinary means of grace, possessing the Bible, enjoying what is termed evangelical preaching, having Jesus exhibited or held up to view in almost every possible way (the sensational not excepted), yet never become truly interested in the "great salvation," nor obedient subjects of him who is truly "King of saints." All these may be classed with those alluded to in Prov. 1: 24-31, or those of whom Jesus speaks, "Ye will not come to me, that ye might have life." John 5: 40. There are, however, those who love to linger near the cross, who, like Paul, glory only "in the cross of our Lord Jesus Christ, by whom [or whereby, margin] the world is crucified unto me [them], and I [they] unto the world." Gal. 6: 14. This class is composed of those who, like the Israelites of old, bitten by the fiery flying serpents, feel that they need a remedy, a physician; they feel that they must look, and, looking to Jesus, they live. The "all" then spoken of in John 12: 32 must correspond with the "all" referred to by the Saviour in John 6: 37, "All that the Father giveth me shall come to me;" and again, "Many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven." Matt. 8: 11. There is then a great enlisting process going on, which, when completed, will be followed by a grand review, when all God's children are gathered home. Every sacrificial rite under the former dispensation pointed to Christ "the Lamb of God, which taketh away the sin of the world." John 1: 29. All these constituted the gospel, which was preached to those who looked for redemption in Israel, and pointed as rays of living light to Christ crucified, and to the grand results of that strange lifting up, the gathering of an innumerable company to the Saviour, from amongst all peoples, without distinction—not without exception. But when shall this great consummation take place? The prophet Isaiah speaks of the grand result (chap. 53: 10, 11): "When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." It is the time of the general gathering of those who have made a covenant with the Lord by sacrifice (Ps. 50: 5); a time when "the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away" (Isaiah 35: 10); predicted by Isaiah when he exclaimed, "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." Chap. 26: 19. This is the final gathering of those who have "come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." Rev. 7: 14. Thus are gathered home the innumerable company of the redeemed, to be ever with the Lord. What a glorious result! No wonder the prophet, beholding in vision the glorious company, the numerous trophies of "redeeming love," in the great triumphal procession preceded by the Captain of their salvation, should exclaim in rapturous admiration, "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save." Isa. 63: 1. HUMILITY—what a charming grace! How it adorns, beautifies, exalts, and renders all possessed of it attractive and lovely! Self-conceit—how despicable and mean, and yet how much of it is seen everywhere! How many are filled with their own importance, and no excellence in others seems worthy of their attention! Humility is always modest, puts on no airs, makes no vain pretensions, is never obtrusive. How gentle! and yet its tones are always pure, uplifting and saving. It never boasts, but it is always blessing. How important the exhortation of the apostle: "Be clothed with humility;" and we should never forget that "pride goeth before destruction."—Zion's Herald. The Sabbath-School.
By Ellet Joseph Waggoner
LESSON FOR THE PACIFIC COAST—JAN. 3.
- When on a certain occasion the Philistine host came against Israel, how was King Saul affected? 1 Sam. 28:4, 5.
- To whom did he seek for guidance? Verses 7, 8.
- How had Saul previously treated such people? Verses 3, 9.
- By what authority had he done so? Ex. 22:18; Lev. 20:27.
- Why had the Lord given such instruction concerning diviners, consulters of familiar spirits, etc.? Deut. 18:10-12.
- With what people were such abominations common? Verses 9, 12.
- What had the Lord said would be the result to those who should seek after such persons? Lev. 19:31.
- Since Saul had obeyed the Lord in putting away those who had familiar spirits, why did he now consult one? 1 Sam. 28:6.
- When he went, for whom did he ask? Verse 11.
- Why did he not go directly to Samuel? Verse 3.
- What can you say concerning the part which the dead are able to act in earthly affairs? Eccl. 9:5, 6.
- Give other Scripture testimony concerning the state of the dead.
- Then could it indeed have been Samuel himself who carried on the subsequent conversation with Saul?
- Was Saul at this time in favor with the Lord? 1 Sam. 28:6.
- Why had the Lord rejected Saul? 1 Sam. 15:22, 23.
- When people reject the word of the Lord, what are they left to believe? 2 Thess. 2:11, 12.
- Then since Saul had rejected the word of the Lord, what must his supposed interview with Samuel have been?
- Who is the author of delusions and lies? John 8:44.
- Whom did the heathen worship? 1 Cor. 10:20.
- When the Israelites turned from the Lord, whom did they worship? Deut. 32:16, 17.
- Then what sort of a spirit was it which Saul consulted?
- How is the devil able to make himself appear? 2 Cor. 11:14.
- If he can appear as an angel of light, would it not be easy for him to assume the appearance of persons who have died?
- How could Saul have kept from being deceived?
THE lesson this week is based on the account of Saul's visit to the witch of Endor, recorded in 1 Sam. 28. In order to keep the connection, the entire chapter should be carefully read. It may not be amiss to say that many good people suppose that Samuel did really come and talk with Saul, and thus they are strengthened in their belief of the conscious existence of the dead. We shall follow the subject in the order of the questions in the lesson, and see what we find. THE scene opens with the Philistine host prepared to fight against the Israelites. So great was the number of the Philistines, as compared with that of the Israelites, that Saul was very much alarmed. As it is forcibly expressed in the text, "his heart greatly trembled." When David was surrounded by enemies, he said to the Lord, in his prayer, "What time I am afraid, I will trust in thee;" but Saul was in a pitiable condition, for when he would seek the Lord, he received no answer. In his extremity he had his servants find a woman that had a familiar spirit, and, disguising himself, he went to her for information. It was necessary for him to disguise himself, else he could not have gained admittance to the witch's abode; for in time past, "Saul had put away those that had familiar spirits, and the wizards, out of the land." This was in accordance with the command of God, and does not mean simply banishment, but death. Thus: "Thou shalt not suffer a witch to live." Ex. 22:18. "A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death." Lev. 20:27. In Deut. 18:9-12 we learn that witchcraft, and consulting with familiar spirits, was very common among the heathen that inhabited Canaan before it was conquered by the Israelites. Under direction from the Lord, Moses said to Israel: "When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. There shall not be found among you any one that maketh his son or his daughter to pass through fire, or that useth divination, or an observer of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an abomination to the Lord; and because of these abominations the Lord thy God doth drive them out from before thee." The woman at Endor was one who had, by some means, escaped the proscription. IN order to a perfect understanding of this incident, it is very necessary to know the relation that existed between Saul and the Lord. Why would not the Lord listen to Saul? The answer is found in 1 Sam. 15. The Lord had given Saul a commission, and he had not fulfilled it. He deliberately disobeyed the Lord. And this was only one of a long series of disobedient acts. So the prophet Samuel announced the will of the Lord, in these words: "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king." 1 Sam. 15:23. From that time, we learn that Samuel came no more to see Saul. So we see that Saul's rejection by the Lord was due to the fact that he himself had first rejected the Lord. WHEN Saul came to the witch, he said: "Bring me up Samuel." Why did he not seek directly to the prophet himself? Because "Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city." 1 Sam. 28:3. In response to this request the woman told him that she saw an old man, covered with a mantle, coming up out of the earth. Verses 13, 14. The reader will notice that in this case Saul did not see the apparition at all, but "perceived that it was Samuel," from the woman's description. Notice, also, that the pious Samuel was called "up," and came up "out of the earth," instead of down from heaven. Saul knew nothing about the doctrine of the good going to Heaven at death, and the heathen, one of whom he was consulting, had all souls, good and bad alike, in the lower world—in hades. Now what reasons have we for saying that Samuel did not converse with Saul on that occasion, and was not there at all? 1. It is not reasonable to suppose that, if Samuel would not during his life-time listen to Saul, whom he loved, when personally urged to do so, he would come to him after death, at the solicitation of a despised heathen. 2. It is the height of absurdity to suppose that God, who had rejected Saul, and had refused to answer him in his own appointed way,—by dreams, by Urim, or by prophets,—would communicate with him through one whom he had said should be put to death as an abominable thing. 3. That which settles the matter beyond all controversy, is the word of inspiration: "The living know that they shall die; but the dead know not anything." "Also their love, and their hatred, and their envy, is now perished." "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." Eccl. 9:5, 6, 10. Man's "breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Ps. 146:4. Satan has the power of death; but the Lord alone has life. Satan can seize men, and shut them up in his prison house, the grave; but Satan cannot liberate them; Christ alone has the keys of the grave; he alone can set Satan's captives free. For these reasons, we say we know that Samuel had no more to do with the occurrence narrated in 1 Sam. 28, than the stones under their feet. "If Samuel was not there, who personated him so successfully as to deceive Saul?" Satan, or one of his evil angels. And this also is susceptible of Bible proof. First, we learn that "Satan himself is transformed into an angel of light." 2 Cor. 11:14. It was as an angel of light, his true form and character concealed, that he came with his temptations to Christ in the wilderness. Had he come as the chief of the powers of darkness, he could not have hoped to make any impression on the Saviour. He hoped to deceive Jesus into thinking that he was an angel sent with a message from Heaven. The Lord, however, saw through the disguise at once. But the point is, if Satan may appear as an angel of light, how much more may he not personate a human being. To successfully personate another is nothing more than many men are able to do. SECOND, Saul had put himself on the devil's ground. Long before he had first cast off, and then been cast off by the Lord. Now there is no neutral ground between the Lord and Satan. As soon as Saul was entirely out from under the influence of God, he passed under the influence of Satan. His frenzied attacks on the innocent David show the influence under which he had fallen. Then what more natural than that he, being under the influence of the devil, should go to the devil for help? A "familiar spirit" is "a demon or evil spirit supposed to attend at call."—Webster. "Witchcraft" is "intercourse with evil spirits." See also the definition of "sorcery," and "enchantment." This was what the heathen practiced. Their worship was devil worship. "But I say, that the things which the Gentiles sacrifice, they sacrifice to devils." 1 Cor. 10:20. Whenever the Israelites forsook the Lord, they engaged in devil worship. See Deut. 32:16, 17; Ps. 106:34-37. No wonder that they were an abomination to the Lord. Therefore, since Saul had voluntarily put himself under the devil's power, we are forced to conclude that the devil deceived him in this instance. Deceive him, indeed he did; for if space permitted, we could show that Saul did not die on the morrow, as was intimated to him. "How could Saul have kept from being deceived?" By heeding the word of the Lord. "Strong delusion, that they should believe a lie" (2 Thess. 2:9-12), is not sent to men until they reject the truth. And in that case, how could it be otherwise? If a man does not believe the truth, what is there but lies for him to believe? Remember, also, that it is an "evil heart of unbelief" that first leads men away from God, and under the devil's power. And now we will give a sure rule for detecting all evil spirits. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Isa. 8:20. Christ at once detected Satan's attempted imposture because he acted contrary to the written word. So when we hear of men who pretend743to communicate with the dead, we may know that there is no light in them, because the Bible says "the dead know not anything." If we strictly adhere to God's word, we cannot be deceived; if we cast any portion of it aside, we need not hope to stand. E. J. W. NOTES ON THE INTERNATIONAL LESSON.
By A. T. Jones
“And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.” This is counted, in the lesson, the “golden text;” but it is not only in this lesson that it is counted so, it is deemed of the “utmost importance” by all who keep Sunday, because of its being the only recorded instance in the New Testament of a meeting on that day. Now let us carefully and fairly examine the whole narrative and see what example there is in it in favor of Sunday keeping. And mark, if it be an example in one point, it is an example in every point. WHEN was this meeting held? “Upon the first day of the week.” Who were they that composed the meeting? “The disciples came together,” and “Paul preached unto them.” For what did they come together? “Came together to break bread.” It is plain, then, that Paul and the disciples at Troas came together to break bread, on the first day of the week. Now there is another important question: What part of the first day of the week was it when they came together? “Upon the first day of the week when the disciples came together to break bread . . . there were many lights in the upper chamber where they were gathered together.” And Paul “continued his speech until midnight.” This meeting therefore was in the night of the first day of the week. Now, according to the Bible, when does the day begin? Lev. 23:27 says: “On the tenth day of this seventh month there shall be a day of atonement.” Verse 32: “It shall be unto you a sabbath of rest; . . . in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.” Deut. 16:6. “At even as the going down of the sun.” So, then, the tenth day of the month was from sundown on the ninth day till sundown on the tenth day. In other words sunset marks the beginning of a new day. This is strictly according to the order of God at the creation. Gen. 1:2: “And the earth was without form and void and darkness was upon the face of the deep.” So far all was darkness. “And God said, Let there be light; and there was light.” God “commanded the light to shine out of darkness.” 2 Cor. 4:6. Thus darkness being upon the earth and light following, darkness is naturally the first part of the day. “And the evening [darkness] and the morning [light] were the first day.” Gen. 1:5. THIS is confirmed in the New Testament. In Mark 1:21-28 we read of the Saviour teaching in the synagogue on the Sabbath day. And in verses 29-31, that forthwith when they come out of the synagogue they went into Simon’s house and healed Peter’s wife’s mother of the fever, then in verse 32 it is written, “And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.” They would not carry the diseased to him on the Sabbath, but just as soon as it was past, at the setting of the sun, they brought them all, “and all the city was gathered together at the door.” Dr. Clarke says: “The sick were not brought out to our Lord till after sunset, because then the Sabbath was ended.” See on Matt. 8:16. And as the Sabbath ended, so the first day of the week began, at the setting of the sun. These are Bible facts, and accordingly if a meeting is held in the night on the first day of the week, it must be held between sunset on Sabbath (Saturday) and sunrise on Sunday. Therefore this meeting at Troas was on what we now call Saturday night. It was impossible for it to be on any other night, and still be on the first day of the week. WITH this agree many eminent commentators. Conybeare and Howson’s “Life and Epistles of Paul” says: “It was the evening which succeeded the Jewish Sabbath. On the Sunday morning the vessel was about to sail. The Christians of Troas were gathered together. . . . The place was an upper room. . . . The night was dark. Many lamps were burning in the room where the congregation was assembled.” Professor Hackett says: “The apostle then waited for the expiration of the Jewish Sabbath, and held his last religious service with the brethren at Troas . . . on Saturday evening, and consequently resumed his journey on Sunday morning.” Kitto says: “In fact, the Jewish civil day began, as it still does, not with the morning, but with the evening; thus the Sabbath commences with the sunset of Friday, and ends with the sunset on Saturday. Under this arrangement the night seems to have been regarded . . . as belonging to and ushering in the day that follows.” He quotes from Tacitus “nox ducere diem videtur” i. e., night appears to lead the day. “Indications of this primeval order exist among many nations, and even we have ‘sevennight’ and ‘fortnight’ to signify seven days and fourteen days.” Pryne says of this meeting: “For my own part I clearly conceive that it was upon Saturday night. . . . and not the coming Sunday night. Because St. Luke records that it was upon the first day of the week when this meeting was, therefore it must needs be on the Saturday evening, not on our Sunday evening, since the Sunday evening in St. Luke’s and the Scripture account was no part of the first, but of the second day, the day ever beginning and ending at evening.” So, then, it is a fact that this meeting at Troas was upon what is now called Saturday night. PAUL preached till midnight, then Eutychus fell out of the window; Paul went down and restored him to life, came up again, and then they broke the bread. Mark, the bread was not broken till after midnight. And when he had broken the bread, and eaten, and talked till break of day, then he started “afoot” for Assos, twenty miles away, on Sunday morning. But his eight companions on the voyage had already gone. “We went before to ship, and sailed unto Assos.” Verse 13. In fact, they were not at the meeting at all. Now let us read the narrative again, and to more easily get this point, we will italicize the distinguishing words. Begin with the fifth verse: “These [seven] going before tarried for us at Troas. And we [Paul and Luke] sailed away from Philippi . . . and came unto them to Troas, . . . where we [all] abode seven days. And upon the first day of the week, when the disciples came together . . . Paul preached unto them . . . and there were many lights . . . where they were gathered together. . . . And they brought the young man alive.” Notice, he says we abode at Troas seven days. He does not say that on the first day of the week we came together, but, “the disciples came together.” He does not say, Paul preached unto us, but, “Paul preached unto them.” He does not say, There were many lights where we were gathered together, but, where they were gathered together. He does not say we brought the young man alive, but, “they brought the young man alive.” But where were the “we?” what were “we” doing all this time? Ah! he tells us. “We went before to ship, and sailed unto Assos.” It is a fact, therefore, that Paul’s eight traveling companions were not at this meeting at all, but, instead, were aboard the ship sailing to Assos. And this was by the direction of Paul himself. “We sailed unto Assos, there intending to take in Paul; for so had he appointed, minding himself to go afoot. And when he met with us at Assos, we took him in, and came to Mitylene.” AGAIN, the record says they were at Troas on the “first day of the week.” The same record (verse 15) says that “the next day” they sailed from Mitylene “and come over against [or abreast of] Chios.” And this is proof positive that they went from Troas to Mitylene on the first day of the week, which makes fifty miles that Paul traveled, and seventy miles that his companions, by his appointment, traveled on the first day of the week, commonly called Sunday, and sometimes called the “Christian Sabbath.” Once more: The “first day of the week” they went from Troas to Mitylene, about seventy miles; “the next day” they went from Mitylene to Chios, about seventy miles; “the next day” they went from Chios to Samos and Trogyllium, about seventy miles; and “the next day” to Miletus, about thirty miles, and from there Paul sent for the Ephesian elders (verses 13-17), all of which shows that they traveled just as far on the first day of the week as they did on any other day of which the record speaks. And that proves that Sapater, and Aristarchus, and Secundus, and Gaius, and Tychicus, and Trophimus, and Timothy, and LUKE, and PAUL considered the first day of the week as no more sacred than “the next day,” or “the next day,” or “the next day.” NOW if this be the account of how the first day of the week should be observed, then how much Sabbath observance is there about it? Just none at all. And if this be, as is claimed, the example of the observance of the first day of the week by the apostles and primitive Christians, then how many of them observed it as any more sacred than the other days of the week? Not one. Christ’s Influence on Character
FEW things prove the reality of the spiritual life more strikingly than the effect which close intimacy with Christ has upon human character. That effect is beautifully expressed in these lines:— “As some rare perfume, in a vase of clay,
Pervades it with a fragrance not its own,
So when Christ dwelleth in a mortal soul,
All Heaven’s own sweetness seems around it thrown.” No one inhaling the perfume of the vase could reasonably doubt the presence of something not clay. Is it not equally reasonable to believe that spiritual beauty in character must come from a power in it more than human?—Sel. Faithfulness in Little Things
By Golden Censer
The highest success lies in doing well what lies at hand to be done. We know not what a pivot the least act may be, giving cast to a whole train of influences and events. But God knows all these relations from the beginning. Then, how grand and inspiring to feel that we are being used by him, in infinite wisdom, for glorious things! This is exactly the relation we are called to occupy if so be that we are truly submissive to the Lord and alert to do his will in every little thing. And herein is not bondage, but true liberty and our highest joy. ALWAYS have order in the Sabbath-school. Get it by insisting on it quietly, allowing nothing to proceed when the order is not perfect. If you consume one session in getting order, it will have been spent most profitably. Keep order by infusing a spirit of devout and joyful worship into your exercises.—Sel.