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Objections of Seventh-day Adventists Answered.
The following claims made by
Seventh-day Adventists we consider worthy of notice and reply:--
[R1731 : page 357]
(1). The Sabbath-day was observed
before the Law was given at Sinai.--Exod. 16:23-30.
Answer. Yes; but the Law Covenant was
really in force from the time Israel left Egypt. The Passover was a prominent
feature of the Law, and it was instituted the night before their exodus began.
Moses had already been appointed of God, and, as we have seen, God's dealings
were only with him, as the typical father or representative of that nation. In
accepting and obeying Moses, Israel had already made the covenant to obey the
laws he would give. The demonstration at Sinai was a formal ratification and
acknowledgment of their covenant.
The Sabbath-day was instituted about
two weeks before the formal giving of the Law on tables of stone at Sinai;
viz., at the giving of the manna in the wilderness--a most favorable
opportunity for giving them an object lesson in the double supply of manna on
the sixth day, and none on the seventh. (Exod. 16:22-30.) It was
inaugurated as a memorial of their deliverance from Egyptian bondage, in
which they had no rest from their task-masters. This is clearly stated in Deut.
5:15--"Remember that thou wast a servant in the land of Egypt, and
that the Lord thy God brought thee out thence through a mighty hand and a
stretched-out arm; therefore, the Lord thy God commanded thee to keep
the Sabbath day." The Law Covenant is continually referred to as dating
from that time --"When I took them by the hand to lead them out of the
land of Egypt."--Heb. 8:9; Jer. 31:32; Ezek.
20:5,6,12,20.
(2). God ordained the Sabbath
at creation (Gen. 2:2,3; Exod. 20:11), and
evidently it was observed all along, and was merely repeated and enforced in
the Law given by Moses.
Answer. This is a mistake. The account does
say that God rested upon the seventh creative day, but not one word is said
about the seventh day having been commanded or ordained, until it was
given to Israel. On the contrary, there is no mention made of the Sabbath
during the entire period of two thousand years preceding Israel's exodus from
Egypt, and then we are told, as above quoted, that it was ordained for that nation and as a memorial of their deliverance.
From the entire account it is
evident that it was something new to the Israelites. Its explanation to
them (Exod. 16:20-30), as well as Moses' uncertainty in the case
of the first transgression of this law (Num. 15:32-36),
proves that it was new, that it had not been previously known among them
or their fathers.
We should remember, too, that the
account in Genesis was written by Moses, and that he very appropriately called
attention to the fact that the seventh-day Sabbath commanded in his law was not
without a precedent.
But while God's resting on the
seventh day of his week was properly noticed as a precedent for Israel's
observance of a seventh-day Sabbath, it does not at all follow that God's
rest-day was a twenty-four hour day; nor that God rested in the same
manner that the Israelites were commanded to rest.
The Apostle (Heb. 4:3,4,9-11)
explains that Israel did not enter into the real rest or
Sabbath,--although they zealously observed the seventh day. He says that the
reason was, that they did not exercise the faith by which alone the real
rest can be enjoyed. "We that believe do enter into rest [and thus have a perpetual Sabbath]." "For he that is entered into his rest [the rest of heart,
in faith, given by Christ], he also hath ceased from his own works [from
attempting self-justifying works], as God did from his [works--i.e., as
God left the work of redemption and recovery for Christ to do, so we
also accept Christ's finished work, and rest in faith therein, with all the obedience
possible]." Those who trust in the Law Covenant or who blend its
requirements with those of the New Covenant cannot fully enjoy this rest, which
is for the New Covenant keepers only.
God's rest day, instead of being a
twenty-four-hour day, is a day seven thousand years long. It began as soon as
sin brought God's curse upon Adam. Instead of undertaking Adam's recovery out
of sin and death, God rested from any further works on behalf of man and
earth, and let things take their natural course, purposing in himself that
Christ should have full charge of man's redemption and restitution. God gave promises and types and shadows in the Law, but he did not work toward [R1731
: page 358] man's recovery. The first work for man's recovery was
the ransom paid by our Lord Jesus for Adam and his race.
The Heavenly Father has therefore
already rested six thousand years; and he will similarly rest during the
Millennium of Christ's reign,-- until its very close, when Christ shall deliver
up the Kingdom to God, even the Father.*
*Thus we find the key to the
period of creation; for if the seventh day be a period of seven thousand years,
as we think we have proved, then each of the preceding days were doubtless of
similar length. This period agrees well with the results of scientific
research, and gives ample time for the gradual development of vegetable and
animal life up to the time of man's creation; and at some other time we purpose
showing the full agreement of the account of creation given in Genesiswith
the record of the rocks,--Geology.
Thus considered, the period from the
beginning of the ordering of creation on the Earth down to the surrender of it
perfect to the Father, at the close of the Millennium, is a period of seven
times seven thousand years, or a total of forty-nine thousand years; and the
grand epoch then to begin will be the fiftieth thousand, or a great Jubilee, on
a grand scale,--not the Jubilee of Israel, nor the Jubilee of general
restitution, but the Jubilee of Earth.
(3). The Command to keep the Sabbath
is associated with nine moral precepts which are binding upon all men for all
time.
Answer. We have already shown that God had
a law before the giving of the Ten Commandments to Moses and Israel; that it
was graven in man's nature in Adam; and that it was a perfect expression
of the mind of God on all questions of obligation to God and to man, --much
more so than that written upon the tables of stone. Hence, the moral precepts
of the Decalogue, a secondary statement of the divine law, are not to be ranked
as the only moral standard, nor the superior one, when we know that a new
standard was chosen for the New Covenant and remember that the original
standard is promised for the future.--Jer. 31:31.
The fourth of the Ten Commandments
is not at first seen to have any parallel in the law of Love, the law or
standard of the New Covenant. It enjoins a rest every seventh day.
However, its parallel in the law of the New Covenant is brought to our
attention by the Apostle's words in Hebrews 4:1-11. The word
Sabbath signifies rest; and the Apostle here teaches that our rest by faith in
Christ, our realization that we are "accepted in the Beloved," is the
refreshing antitype of the literal rest-day commanded to Israel under their Law
Covenant. Seven is the symbol for completeness, and hence the seventh day foreshadowed
the more desirable and complete rest of the true Israel of God. And only those
who thus rest by faith in Christ can continue under the blessed provisions of
the New Covenant; for it is specially a covenant based upon faith, and
"without faith it is impossible to please God;" and the true faith
cannot be exercised without rest of heart, the true Sabbath-keeping.
The poor Jew never could experience
such a rest, but on the contrary had such experiences as the Apostle describes
when personating them, "O wretched man that I am! who shall deliver [R1732
: page 358] me?" The nearest approach to the real rest of heart was
the typical one given them in the Fourth Commandment of their Law Covenant.
(4). There were two laws given to
Israel, a ceremonial and a moral law; and it was the former only that was done
away by Christ, while the moral law remains.
Answer. There is no Scriptural authority
for such a division. On the contrary, there was but one law,--its ceremonial
features providing typically for the cleansing away of sins resulting from the
violation of its moral precepts. If it could be seen as the Covenant mediated by Moses, it would be evident that all of its parts must stand or fall
together. But after comparing Exod. 34:28; Deut. 4:13,14;
and Heb. 8:6-8, there should be no question on the part of any
one that the Ten Commandments were a part of the Covenant which was supplanted
by the New Covenant sealed with the blood [death] of Christ, its mediator.
When the Apostles wrote to the new
Gentile converts respecting the Law--determined not to put upon them the yoke
of the Law which they as Jews had been unable to keep--and contradicting
certain teachers who had said that they "must be circumcised and keep
the Law," James remarked incidentally that the law of Moses to which
they referred was that "read in the synagogue every Sabbath day."-- Acts
15:9-11,24,28,29,19-21.
(5). We Seventh-day keepers claim
that God's commands are, that we labor six days and rest on the seventh; and
many of us have gone to prison because of our conviction that it is our duty
to labor on the first day and on all days except the seventh. And we
believe that the time [R1732 : page 359] is coming when the keeping of
Sunday will be a yet more severe test, and bring further suffering upon us.
Answer. We have nothing to do with the
making of the social laws which prohibit labor on the first day of the week;
but we obey them as civil laws, as commanded in the Scriptures (Rom.
13:1-7; 1 Pet. 2:13); and we find it to be to our profit
as well as to our pleasure. We sincerely sympathize with the poor people who
are deluded by such an argument, and suffer therefor; and we admire their
willingness to suffer for what they consider to be the truth. But they are
mistaken. The laws of this land do not compel any man to violate his conscience
by working on the seventh day or any other day.
And it is not sound reasoning to
claim that a man must labor during the other six days. If so, are those
days of twenty-four hours, or of how many hours? In such a case, for a man to
be sick, or to go on a journey or on a visit, would be to violate the Law, and
fall under its curse. What nonsense! False reasoning has surely blinded whoever
cannot see that the Fourth Commandment of Moses' Law means, "[Within] six days shalt thou labor and do all thy work!"
As for future persecution on these
lines, it is probable; not because of any opposition to Seventh-day-keeping but
because, according to the Scriptures, there will ere long be a federation or
union of religious systems which, giving increased prestige and honor, will
make the demands of popular religionists more arrogant --supposedly in the
interest of peace and the cause of Christ.
(6). We Seventh Day Adventists
claim, that as the Mosaic Covenant had a tabernacle, with a holy place in which
the high priest offered for the sins of the people during the entire year, and
a Most Holy in which he finished that work on the last day of the year, so
there is a Holy and Most Holy in Heaven; and that Christ has officiated for the
sins of his people in the Holy during the Gospel age, and will for a short time
before its close officiate in the Most Holy. This we understand to be the
"cleansing of the Sanctuary." We consequently used to teach that all
probation ended about 1845, when Christ (we believe) went from the Holy into
the Most Holy. We hold, therefore, that the judgment is all over, and that
naught remains except for Christ to come forth and receive us Seventh Day
Adventists, and to destroy all the remainder of mankind.
We hold, too, that we Seventh Day
Adventists are fulfilling the "Third Angel's Message" of Rev.
14:9-12. In the expression, "Fear God
and keep his commandments," we place the stress upon the Fourth
Commandment.
Answer. You err respecting the antitypes of
the Jewish Atonement Day and Tabernacle. The antitypical Holy and Most Holy are
"heavenly," in the sense of being higher (such is the meaning
of the word heavenly). In Israel's typical service these were places: in
the antitype they are conditions. All of the antitypical or "royal priesthood"
have access to the Holy condition as soon as they consecrate themselves
or present their bodies living sacrifices to God's service. (Heb. 9:6.)
They at once have access to the antitypical "shewbread" (Lev.
24:9), "meat to eat that the world knoweth not of." They at
once have the light of divine revelation, represented by the "golden
candlestick," which the natural man perceiveth not. (1 Cor.
2:5,7,9-12.) They at once have access to the Incense Altar, and their
prayers and services are acceptable to God through Christ as sweet incense.
Thus the first apartment of the Tabernacle represents the present condition of the Church while still in the flesh. Thus we are now blest with Christ Jesus
"in heavenly places [higher conditions]."--Eph. 1:3.
But the vail (death) still separates
between us and the perfect spiritual condition--the divine nature
into which Christ has entered, and into which he has promised to conduct all
his faithful joint-sacrificers and joint-heirs at the close of the Antitypical
Day of Atonement.
You err also in supposing that
Israel's typical Day of Atonement was at the end of the year, to atone for past
sins. It was, on the contrary, for the nation, and at the beginning of their
year, to make atonement for the whole nation and to bring the whole nation into
God's favor for the year following it. And the thank-offerings,
peace-offerings and trespass-offerings, offered by individuals during
the year following, were acceptable upon the basis of that Atonement Day
offering. At the close of the year, for which the Atonement Day sacrifices
applied, the people were again as defiled as the residue of Adam's race, and
required a new Day of Atonement as a basis for another year's acceptance with
God as a typically justified nation.
You err also in supposing that the
coming out of the Great High Priest at the close of the Day of Atonement will
be for the blessing of seventh-day keepers. He comes out to bless, first, the
"royal priesthood"--they that have made a covenant with him by sacrifice.
(Psa. 50:5.) "They shall be mine, saith the Lord, in
that day when I make up my jewels." (Mal. 3:17.) But, as in the
type, not priests only were blessed, but "all the people," so in the
antitype all the families of the earth shall be blessed at the revelation of
Christ Jesus, when he shall come to be "glorified in his saints,
and [R1732 : page 360] to be admired in all them that believe in
that [Millennial] day" (2 Thes. 1:10.) The sacrifices and
offerings subsequent to the typical Day of Atonement will find their antitypes
in the Millennial age, when all those who desire fellowship with God will come
to him through the Royal Priesthood, who will offer their sacrifices for
them.*
*For a fuller treatment of this
subject see Tabernacle Shadows of Better Sacrifices--104 pages,
leatherette, 10 cents.
You are in serious error, also,
respecting the Cleansing of the Sanctuary; but for our view of this subject we
must refer you to MILLENNIAL DAWN, Vol. III., Chap. 4.
As to the Third Angel's message:
Suppose we were to admit your claim, that you are fulfilling Rev.
14:9-12. That would prove nothing as to the truth or untruth of your
message. The Book of Revelation is a symbolic prophecy,-- a history written in
advance. What is occurring and what will occur are faithfully related --often
without comment;--just as the old Testament prophecies relate evil things as
well as good things, and often without comment. For instance, Daniel 7:8tells
about the Papal horn "speaking great things," but does not say
whether they are great truths or great untruths. So, too, in Revelation, Papacy
is described and its language quoted without adverse criticism.
(7). Christ said that he came not to
destroy the Law and the prophets, but to fulfil them.-- Matt.
5:17.
Answer. Yes, that is just what we hold: he
fulfilled the Law Covenant--met all of its requirements, and obtained its
reward, Life. That fulfilled it, for that was the end for which
it was intended and given.
(8). Christ said, "The Sabbath
was made for man, and not man for the Sabbath." (Mark 2:27.)
We understand this to mean that the Sabbath was made for all mankind.
Answer. Your inference is not reasonable.
If the Sabbath were meant for all mankind, the fact should and would have been
clearly stated to all mankind. But the facts are that it was commanded only of
one nation, and that Christ and the Apostles did not so command. In this text
our Lord is showing to the Jews, to whom the command was given, that
they were putting an extreme construction upon the command when they refused to
do good on that day--to a fellow creature, as well as to an ox or an ass. The
Sabbath was intended for the blessing of the men who were commanded to keep it:
they were not created nor called as a nation simply to serve the day.
(9). In Isa. 66:23,
the Sabbath is mentioned in connection with the new heavens and new
earth--which to us means that it will be a perpetual institution--throughout
eternity.
Answer. It is possible that in the
beginning of the Millennial age the Lord's dealing with the world of mankind,
then in process of restitution and trial, will resemble his dealing with
the house [R1733 : page 360] of servants--Israel. He may restore laws
respecting the Sabbath and various festivals, and even sacrifices, to teach the
world by these as object lessons. Some scriptures seem so to hint. (Jer.
33:18; Ezek. 46:19-24; 47:12; 48:10,11.)
We must remember that the liberty of sons of God, now granted to us, is in view
of our being spirit-begotten, new creatures. However, we may be assured that
the Law Covenant will never be placed over the world as it was over
typical Israel; for it made nothing perfect; and righteousness could not come
by the Law Covenant to others any more than to Israel. The New Covenant will
remain open all through the Millennial age, for all who desire to flee from sin
and to return to full harmony with God. But by that time, the "seed"
of Abraham having been completed, none will then have the privilege to become
joint-heirs of that promise, but can come under the blessings which will flow
from that Seed.
The expression, from new moon to new
moon, and from Sabbath to Sabbath, to a Jew would merely mean, from month to month,
and from week to week; and would not of necessity relate to any special observance of the days.
The Seventh-day Adventists are
surely doing a world-wide work, and, whether right or wrong, might not
improperly be mentioned in the prophecy of Revelation. It does seem, however,
rather preposterous to claim that their advocacy of the Fourth Commandment of
Israel's Decalogue constitutes them alone the champions of God's commandments
and the faith of Jesus. God's commandment to the Gospel Church of the New Covenant
is, "This is my beloved Son. Hear ye him!" And neither he nor any
whom he sent forth as his special ambassadors and representatives ever said one
word in favor of the observance of the seventh day.
(10). The Roman Catholic Church
claims to have originated Sunday keeping, admits that there is no authority for
it in the Scriptures, and claims its right to make the change.
Answer. The Church of Rome is quick to turn
any point to her own favor; and this is one which furnishes a specially good
opportunity. It is nothing to admit that Sunday is not commanded in the
New Testament (but neither is the seventh-day Sabbath), and it furnishes an
excellent chance to emphasize Roman Catholic doctrine,--that tradition is equally authoritative with God's Word. [R1733 : page 361]
But this boast that Papacy changed
the seventh-day Sabbath to the first-day Sunday amounts to nothing. Where is
the proof of it? Nowhere. The facts are that the New Covenant provides no day
for rest, but a rest for every day; and the early Church met on
either or both days according to convenience or advantage. The custom of
meeting on the first day came down and gradually crystallized into a habit,
and, later, a supposed duty. But Papacy cannot point back to any date and show
by the decisions of any Council that she changed the Jewish Sabbath into
the Christian Sunday.
A Catechism, entitled "The
Catholic Christian Instructed," in answer to the question, "What are
the days which the Church commands to be kept holy?" says, "(I). The
Sunday, or our Lord's day, which we observe, by Apostolic tradition, instead of the Sabbath." Thus Romanists do not claim to have
changed the day.
(II). The name Sunday is heathenish,
and doubtless at one time marked a day on which the Sun was worshiped; consequently
the day should not be recognized nor the name used.
Answer. Some great infidel may have been
named Robert or Thomas, but this would not make an infidel of you if you had
been given his name. So the propriety of worshiping God on the first day of the
week or on any other day is not governed by its common or general name. We have
no special choice of name-- Lord's-day, Sabbath or Sunday would any of them
serve our purpose, and we could worship God in spirit and in truth on that day
as well under one name as another. Sabbath is a good name, and reminds us of
our rest by faith in Christ's sacrifice and New Covenant. Lord's-day is
also good, and reminds us that the first day of the week marks the greatest
token of divine favor ever manifested--the resurrection of our Lord. Sunday
reminds us of the Sun of Righteousness--our resurrected Lord, and all the
blessings present and prospective that we and the whole world may anticipate
through him. If the heart be right, any of these names will become fragrant with
precious memories of God's grace through Christ.
THE SUM OF THE MATTER.
----------
We group below the foregoing
conclusions.
(1). The word Sabbath-day signifies
rest-day.
(2). Any rest-day might therefore
with propriety be called a Sabbath-day. Indeed, this was a custom with the
Jews. All of their feast-days they called rest-days or Sabbaths-- as, for
instance, the first and last days of the Passover were called Sabbaths, no
matter upon what day of the week they occurred.
(3). The Sabbath-day commanded in
the two tables of stone, delivered by God to Israel by the hand of Moses at Mt.
Sinai, was the seventh day of the week, not the first day; nor was it
merely one day in seven; this was particularly indicated by the extra supply of
manna on the sixth day.
(4). While any day of the week would
have suited equally well, so far as Israel was concerned, God evidently had a
choice. The seventh day, chosen by him, was evidently typical, as were all of
God's arrangements for and with that typical people. We understand that it
typified the rest experienced by spiritual Israel, and referred to by
the Apostle in Hebrews 4:9.
(5). The fourth commandment was as
binding as the others of the Decalogue, and hence if the others continue in
force against fleshly Israel, to whom they all were given, so does this one.
But neither the fourth nor any other of the ten commandments was ever given to,
or made a law for, any other nation than Israel. None could come under its
provisions except by becoming Israelites, and practicing circumcision.
(6). The Decalogue was the
foundation of the covenant between God and Israel, called the Law Covenant.--Deut.
4:13.
(7). Since the death of Christ the
arrangement between God and those whom he acknowledges as his children is
called the New Covenant--sealed or made of force by Christ's death,--by the
precious blood of Christ. Its provisions or benefits are not for one race or
family of mankind merely, but are open for all people,--through faith in
Christ.
The Jews, and, for that matter, some
among the Gentiles also, who sought communion and fellowship with God, were
continually striving to do something which would atone for their sins
and open communion and harmony with God; but the most earnest were "weary
and heavy laden" and almost discouraged with their failure. It is to such
that our Lord addressed himself, saying, "Come unto me, and I will give
you rest."--Matt. 11:28.
(8). As the Law Covenant had the Ten
Commandments for its foundation, so the New Covenant has a new law for its
foundation --the law of Love. "A new commandment give I unto you,
that ye love one another." The new command was not one added to the ten of
the old Covenant,--not an eleventh,--but was instead of the ten of the Law
Covenant, and much more comprehensive. [R1733 : page 362] Love is
the only command of the New Covenant, and bears only upon those who have
accepted the New Covenant. The world in general has nothing to do with the New
Covenant, its privileges, its blessings and its law, even as it had nothing to
do with the Law Covenant and its decalogue, etc. Only those under the
Law Covenant were bound by it or helped by it; and only those under the
New Covenant are recognized by it.
(9). The people of the world in
general are not recognized by God; they are called "the children of this
world," "children of the devil," "children of wrath,"
etc.; and we are told that they have not "escaped the condemnation that is
upon the world," through "one man's disobedience," that they
cannot escape except through the provisions of the New Covenant, and that hence
"the whole world [God's covenanted people being exceptions] lieth in that
wicked one."
The world once had a law from God,
but they have lost it, or most of it, and are now strangers and foreigners
unrecognized by God. (Rom. 1:21; Eph. 2:19.) The
original law was not written upon tables of stone, but was incorporated in
man's very character, so that when perfect in God's image, he knew right and
wrong instinctively--his conscience was a safe and accurate guide. But six
thousand years of degradation, as slaves of Sin and Death under Satan, have
almost effaced that original law from man's heart--have warped his judgment and
conscience, and made his will the plaything of his animal propensities and
hopes and fears.
Provision was made that these might,
if they chose, become Israelites, and by circumcision and the observance of the
Law Covenant be joint-heirs with Israel to all the favors and typical
privileges granted to that nation. But they were not under either the blessings
or the curses of that Covenant unless they voluntarily accepted it. So now,
under the New Covenant, arrangement is made for the world to come in under its provisions--under its justification or forgiveness of sins, and under its
law of love. But only those who have put themselves under it are sharers of
either its blessings or its responsibilities.
But there was no provision made for any Sabbath-day under the New Covenant--every day was to be a Sabbath or day of
faith-rest in Christ, to all under the New Covenant, and to no others. And the
Apostle was careful to guard the early Church against the esteem of [R1734 :
page 362] one day above another as more holy. (Rom. 14:5-8.)
Our Lord's ministry was under the Law Covenant, and hence he observed the
seventh-day Sabbath even while he assured the people that he was "Lord
also of the Sabbath-day." But neither he nor any of the Apostles ever
commanded or even suggested the observance of any special day as a Sabbath. And
one of these Apostles declared that he had "not shunned to declare the
whole counsel of God;"--thus proving that the observance of a Sabbath day
was no part of God's counsel to sons of the New Covenant.
(10). There was no authorization of
a change from the seventh day to the first day as a Sabbath or rest day.
The early Church was composed chiefly of those who had been God's servants
under the typical Law Covenant, and it required time for them to appreciate the
fact that the Law Covenant had ended and a New Covenant had been introduced;
and they were warned frequently by the Apostles against Judaizing tendencies
and teachers, and a tendency to mix the New Covenant and its law of love and
liberty with the Law of the old Covenant. Naturally, they still observed the
seventh day from custom and convenience, and because in Palestine it was the civil law, and also because on that day they could most successfully reach with the
Gospel of Christ the most hopeful class of hearers.
Our Lord's resurrection on the first
day of the week, and his subsequent showing of himself to them upon that day,
seems to have started in the early Church the custom of meeting together on
every first day, and having a simple meal, and recounting with prayer and
praise the Lord's mercies, and remembering their risen Redeemer and how his
words burned in their hearts when first on that day he had explained to them
redemption through his blood, how it was necessary for Christ to die and to
rise, etc.
(11). This pleasant custom grew upon
the Church, but without any law, for the Apostles assured them that there is no
law but love to them that are in Christ Jesus. It was merely a privilege
which they prized and used profitably. It was not until centuries had passed,
and Papacy had arisen with the false idea that its mission was to convert the
world, by force, if necessary, that laws were made respecting the first day of
the week as the Lord's day or Sunday. Having gathered into the Church
multitudes of "tares," who did not appreciate the liberty or the love
of the New Covenant, and who really were as much as ever "children of the
devil," some laws or regulations were made for their restraint. [R1734
: page 363]
(12). The New Covenant law controls
only "believers"--"the faithful in Christ Jesus"-- and
leaves these entirely free to do or observe whatever love might dictate;
for it is lawful to do good--to do anything that godly love would dictate
or approve--on any day; and it is improper to violate the dictates of love upon
any day.
Mankind has laws upon the subject,
however, and it is God's command to his people that they be subject to civil
rulers in all matters not in violation of their consciences respecting his
wishes. On whatever day or however frequently the civil law commands rest from secular labor, it becomes our duty to obey. We can rejoice that we are at
liberty to worship how and whom we please, and should gladly use every opportunity
wisely, nor forsaking the assembling of ourselves for spiritual refreshment. We
are glad, too, and thankful that the day specially set aside as a Sabbath by
civil governments is the very one of all others that we prefer, because it
memorializes the beginning of the new order of things,-- begun by the
resurrection of our dear Redeemer. Hence, in outward conduct we conform to the
laws of men on the subject, while in our hearts, having fullest freedom toward
God, we delight to use the first day of the week specially to his pleasement
and praise, in doing good to others, particularly to the household of faith.
"STAND FAST IN THE
LIBERTY."
----------
We that are strong ought to bear the
infirmities of the weak, and not to please ourselves.--Rom. 15:1.
Our liberty in Christ, under the
terms of the New Covenant, must take care that others are not injured by our
use of liberty; for this would be condemned by our law of Love. The Apostle
clearly emphasizes this in his letter to the Romans.--Chap. 14:1 to 15:7.
He there points out that all are not
alike strong in the faith. Some, weak in the faith, can see that Christ is our
Redeemer, but cannot as yet realize the liberty we have in Christ; for
one realizes his liberty to eat whatever agrees with him, while another one,
who is weak (in bondage), eats vegetables only, lest he should violate
some law under which he thinks himself. Each should learn to grant the other
full liberty of conscience: the stronger should not despise the weaker, nor
should the weaker judge others by himself. It should be sufficient to know that
God accepts even the weakest ones. So it is also with reference to the
observance of days: One man esteems one day above another, while another
esteems all days alike. Let each carry out fully the conviction of his own
mind.
The Apostle does not here teach, as
so many suppose from the common translation, that each should make up his mind
and stick to it, whether right or wrong; nor does he teach that one is as right
as the other. On the contrary, he urges growth into the full liberty of
Christ, but counsels patience and consideration on the part of the stronger for
the weaker. He approves the stronger, and plainly states that the brother who
thinks himself under a bondage regarding meat, or Sabbath days, fast
days, etc., is the weak brother. But he urges that if such a weak
brother observes such a bondage, not as an attempt to "keep the
Law" and to justify himself before God, ignoring Christ's redemption
sacrifice, but because he thinks that our Redeemer wishes him to be bound by
such ordinances, then the stronger ones should not rail at, or make light of,
his conscientious weakness, but rather receive him fully as a brother, trusting
that discipline and experience and growth in grace and knowledge will gradually
bring him to the liberty which others reach more quickly.
And those strong ones who enter
fully into the spirit of the Apostle's remark, "It is good neither to eat
flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is
offended, or is made weak," and deny themselves what their own consciences
permit, have the greater blessing. They can realize in an additional degree
that they are following in the Master's steps; for "Even Christ pleased
not himself."--Rom. 14:21; 15:2,3.
For if the stronger brethren by
sarcasm and influence were to force the weaker ones to use a liberty they did
not realize, it would be forcing them into sin; for any violation of conscience
is sin. (Rom. 14:23.) Therefore the weaker brethren should be
left to the liberty of their consciences. They should be received
as brethren, the influences of love and truth alone being brought to bear upon
them, in the hope of gradually educating them to an appreciation of their full
privileges as free men in Christ. Thus the body may be full of charity and
unity, each one carrying out the convictions of his own mind as to the Lord's
will, and each seeking to grow in grace and knowledge, out of childhood's
weakness into manhood's strength, as rapidly as possible; being developed as he
feeds upon God's Word.
The Apostle again refers specially
to the observance of days as a sign of weakness, childishness and lack of
development, saying (Gal. 4:10,11): [R1734 : page 364] "Ye
observe days, and months, and times, and years. I am anxious on your behalf,
lest my labor for you has been in vain." He here addresses those who had
once known the liberty of the sons of God, but who were now getting into bondage
through false teaching. He recognized by these weaknesses for the things
commanded by the Law Covenant, an evidence that they were not growing into the
liberty of sons of God, but going backward toward the servant condition (see verses
6-9; 19-31); and he was even fearful that this weakness
and failure to maintain the liberty of sonship, and this subservience to the
Law Covenant might lead them to reject the true gospel, that Christ gave
himself for our sins, and accept as a gospel a hopeless substitute --that
Christ would save them if they kept the Law.--Gal. 1:4-8;
5:2.
In Col. 2:14-17, the
Apostle declares the same truth with reference to the liberty of all who are in
Christ, in respect to the Law: especially singling out the festivals, new moons
and Sabbaths. He pointedly declares (verse 13) that those
believers who had been Gentiles were pardoned fully and freely from all
condemnation, while concerning those who had been Jews he says (verse 14),
Christ blotted out the written Law which was against us [believing Israelites], removed it from our way, nailing it to
his cross; having stripped away from the original [law] and its authorities
[all obscurities], he made a public illustration of them [in his life of
obedience to them], triumphing over them by it [in obedience even unto death,
even the death of the cross]. "Therefore," reasons the
apostle, because our Lord has made both you Gentiles and us Jews free, "permit no man to judge you in meat or drink, or in respect to a holyday, or of the new
moon, or of the Sabbaths, which are shadows of future things, the substance [or antitypes] of which appertain to the Anointed [Head and Body]."
Glorious is the liberty of the sons
of God! Let us stand fast in it! And let us enjoy to the full our rest of
faith; for we can rest (enjoy Sabbath) whether the world has a Sabbath or not:
whether any day or no day is commanded by human law, our rest abides. It lasts
seven days in each week and twenty-four hours in each day, and is not broken by
physical labor, nor is it dependent [R1735 : page 364] on physical ease.
It is a deep and lasting rest, and can be broken only by doubt--by a rejection
of the basis on which it must abide, the ransom,--or by living after the flesh,
and thus disturbing conscience and our relationship toward God.
How blessed is the state of all in
Christ, as mature sons of God under favor, not servants nor infants under Laws!
(John 15:15; Rom. 8:15; Gal. 4:1-6.)
How blessed to us is the true rest of faith in Christ's finished work,
which rest neither the world nor the Law could give, and which, from us that
are free, they cannot take away. We realize that Israel's Sabbath (not only
their weekly Sabbath, but also their yearly Sabbath and their Jubilee*) was as
far inferior to the real as was their Passover inferior to our Passover, and
their sacrifices to our sacrifices, and their altar and candle-stick and table
of shew-bread to ours. The realities, in all these, are a thousand times
grander than their shadows.
W.T. R-1731 a
: page 356 – 1894 r.